The Bee hiue of the Romishe Church A Cōmentarie vpon the sixe principall pointes of Master Gentian Heruet a Romish Catholike his booke which is deuided into sixe partes as in the Argument doth appeare And an Epistle made by the Authour of this booke vnto Franciscus Sonnius late Bishop of Antwerpe Translated out of Dutch into English by George Gylpen the elder Good Reader be so bountifull in reading this to note and viewe The witte and wisedome wonderfull of the most learned Louen crewe 2. Thess. 5. Prooue all things and keepe that which is good ¶ Imprinted at London at the three Cranes in the vinetree by Thomas Dawson for Iohn Stell dwelling at the Dukes place by Creechurch 1579. Academiae Cantabrigiensis Liber To the right Worshipfull wise and vertuous Gentleman Maister Philippe Sidney Esquire the abundance of Gods grace and all spirituall blessinges IF notable knowelege Right Worshipfull if perfect experience if singular authoritie if deserued dignitie finallie if anie excellent and spirituall ornament of Nature or rather of God be sufficient to winne credite and to purchase praise then must this be a necessarie consequent that where many gifts of Gods grace do ioyntlie concurre and run together there credite hath continuance and praise possession Such a one is he who by no lesse labour then learning and by no lesse learning then iudgement not onlie attempted but also finished to his no small commendation being a worthie Gentleman hauing enough in ciuill and politike affaires otherwise to bestowe his studie his time this most profitable and true christian worke which though by reason of the manifoldnesse of the matter it be wearisome to reade yet with such weight of wisedome diuerse waies declared that tediousnesse is so attenuated diminished that as a footeman hauing farre to goe maketh lesse accompt of his labour if the way be pleasant and by the present viewe of cōfortable obiectes is so rauished with delight that he thinketh not vpon the length of his iournie in this booke things are so tempered that as the best sawces being made of sweete and sowre doe please the taste the reader shall feele him selfe in such sorte affected that albeit the perusing thereof shall seeme passing painfull yet circumstances accordinglie considered and point by point precisely pondered it shall prooue exceeding fruitefull Againe Right worshipfull as in building not he which seeketh rather to be sumptuous then substantiall but hee which endeuoureth to be both substantiall and sumptuous deserueth most commendation so in writing not he which hunteth after the finest phrase sweetest style neglecting in the meane time sensible matter sauouring of iudgement but hee which hath the capacitie both pithilie like a Logician and pleasantlie like a Rhetorician to leaue some proofe to the worlde of his witte and knowledge is to bee had in admiration In which thing because hee is excellent by whome this booke was written it importeth more then I am able to vtter which whatsoeuer it be I leaue to the cēsure of the wise And nowe Right worshipfull somewhat superficiallie to touch the work it selfe which I may well resemble to the Anatomie of mans bodie wherein as wee may see the wonderfull wisdome of God in the creation of mortall man howe he hath powred life into the principall partes as it were into certeine vesselles and couered them with flesh which I may boldly compare to clay for the better preseruation and safe keeping of the same ▪ howe cunninglie the whole body of man is builded and knitte together with sinewes veines artires ligatures gristles bones muscles such like so in this booke beeing but a manuell the verie secrets of the Romishe Church are so discouered which in the opinion of the Pope and his consistorie is high treason and vnpardonable that verie babes and sucklings may beholde their abhominations and spitte at their villanous practises to them selues aduantageable to the church of Christ offensiue and to the glorie of God nothing more derogatorie This notable booke therefore Right worshipfull I haue presumed to publish abroade vnder your patronage and protection not doubting that it should want credite if it were not ouershadowed with the countenance of some speciall personage but for that your disposition being so vertuous as that you are a mirrour amōg men your course of life so praise-worthie as that you may bee well thought a blossome of true Nobilitie your worshipfull mind also being beautified inriched with such rare ornamentes as that you among the rest glister like a starre therfore vnto your woorships handes haue I bin encouraged to present this worthie booke translated and printed at my proper costes and expenses not in hope of anie extraordinarie profite which howe litle I thinke vppon let him iudge that knoweth all thinges but that the Churche of Christ being not yet growen to perfect age strength maie reape some speciall benefite by the same And thus hauing laide open verie bluntlie but plainlie my simple but yet honest meaning I committe your worship to the grace of God which as it hath hitherto no doubt beene your direction so I hope it shall God graunt it may be your loadesman to life euerlasting Amen Your worships at commandement Iohn Stell To the Reader GOod Christian Reader thinke it not lost labour to reade this little booke which as it beareth the name of a Bee hiue so it conteineth good stoare of holesome honie Neuertheles take this short admonition by the way that in reading the same thou plaie not the parte of a Spider which out of sweete and odoriferous floures sucketh deadlie poyson for what is that else but to abuse a benefite and to make that euill to thy selfe which by nature is good I knowe it spites the Papistes that their iuglings are espied and I beleeue they will be so farre from singing a Requiem for his soule by whome it was compiled or from pitie to purchase him a pardon from the Popes good grace that they coulde finde in their heartes to appeale to the Spanishe inquisition and by their tormentes farre passing the paines of Purgatorie to constraine both him and them that shall reade it to crie Peccaui O charitable Catholikes Be they such curst cattel in deede Alas for pitie God keepe vs out of their clawes Will not Peter pence salue vp the sore O yes marie that is meate for their mouthes But will they frette and storme in suche sorte Tut a pointe they haue had the raine too long it is time that they bite on the bridle But farewell Papist R ▪ this pill ô it will scowre and purge Thus Gentle Reader to conclude thou hast such a booke as will make thee priuie to all the practises of the Babylonicall beast Rome I meane the denne of Dragons and diuels which if it were translated into other tongues by the industrie of the learned as it is in none but in Dutch and English it would increase choler so abundantly in the Pope the
that thine authoritie is great ouer thine owne subiectes yet we can not well beare with thy loftines and vnmeasurable pride neither allowe thy vnsatiable couetousnesse Therefore the deuill be with thee for God is with vs. NotwithstaÌ„ding that some of their Embassadours did in the Councell of Ferrara in the tyme of Pope Eugenius 4. agree therevnto but without consent or commission of their Church which did afterwards call backe and adnihilate the same But long before that time not onely the coÌ„mon people of the Greekes but the Emperours them selues likewise were aduersaries to the Pope of Rome about the setting vp and praying to Images For about the yere of our Lord 730. the Emperors Constantine 5. and 6. and Leo Isaurus did with full aduise and consent of the Councell as well out of the Scripture as of the ancient Fathers conclude That men should in no wise for the seruice of God neither set vp nor pray to anie Images but did likewise vtterly break down destroy al Images before made and set vp For which cause the Popes of Rome did conceiue such malice and hatred against them that from thence forth they sought al maner of meanes and wayes to diuide and ouerthrowe the Emperial state like as in continuance of time they brought it so to passe And likewise not only the Greekes but the Germanes also did long time withstand the forbidding of Priestes to marrie till at length the Popes and that specially Bonifacius 8. did by maine force bring it to passe and establishe the same In the yere 840. one Berthrame a stout and a learned man rose vp who did manfully withstande the Romishe doctrine as touching their Transubstantiation dedicating to Charles the French King brother of Lothorius a notorious booke made for that purpose and did likewise in an other booke confirmed by the Scriptures and strongly defended by the holy Fathers set forth the doctrine of Predestination which these Heretikes do nowe so earnestly stand vpon And about the yere 869. did Iohannes Scotus followe him writing against Transubstantiation euen as Beringarius about the yere 839. had done the like And in the yere of our Lord 964. Huldrike Bishop of Auxburge by his writing reuoked again the saide commaundement of forbidding Priestes to marrie After whom about the yere 1240. Bernard started vp who wrote very much of Predestination and against Freewill nothing vnlike the doctrine of the Lutheranes and Huguenotes yea and did very stoutly striue against the Priestes and Prelates calling them The seruantes of Antichrist and making of the Prelates Pilates Whom in the yere 1157. Iohannes of Sarisburie did folowe and wrote a booke called Obiurgium Clericorum and another named Polycraticus wherein hee doeth pull the whole Clergie vengeably ouer the coles and setteth them out for Phariseis and false teachers calling the Pope Antichrist and Rome The hoore of Babylon And likewise a litle before that had Arnolde the Bishop of Brixen set vp earnestly against the Priestes denying flatly that the sworde of gouernement should anie whit apperteyne vnto them yea euen at the same time was there one Peter Bloix which wrote openly thus That Rome was the right BabyloÌ„ wherof S. Iohn did prophesie and that the Officialles of the Romish Court were deuilish Griphines and the Priestes verie Calues of Bethel Baals Priests Aegyptiacal idols and that euery thing was to be solde at Rome for money About the same time in the yere 1160. started vp in France a quicke fellowe and a worshipfull Burgesse of the Towne of Lyons named Petrus Valdo who hauing studied the Scriptures very diligently began to set vp a newe doctrine which did hit as iust vpon the doctrine of these Huguenotes as might be He left manye Disciples after him in so much that a remnant is remayning yet to this day After that came Petrus de Vinea Chauncelour to the Emperour Frederike 2. and was in the yere 1240. who went about likewise to robbe our holy father the Pope of his intituled authoritie and iurisdiction rayâ—ing vpon him out of measure And after came Guilielmus de sancto Amore in the yeere 1260. who layde loade exceedingly vpon the Prelates Monkes and Friers and did reckon them for subiectes of Antichrist Whose opinions were after in the yeere 1275. by one Laurence an Englishe Doctor at Paris stoutly defended and coÌ„firmed Againe in the yere 1306. came abroad one Petrus Cassiodorus a Gentleman and very well learned who did altogether spil the potage For his writing and doctrine was euen as though he had studied all the dayes of his life in the bookes of Luther and Caluin and he made of the Pope a Nabuchodonosor After that in the yere 1314. did followe one Dulsimus of Nauarra And in the yeere 1315. Arnoldus de villa Noua who caried water all ouer one bridge And at last in the yere 1383. came forth the great Archeheretike Iohn Wiclef who threw all the spindles of the holy Church of Rome in the ashes for he was a naturall Zwinglian or Caluinist and of him sproong vp Iohn Hus in the yeere 1405. which was the father of all Lutheranes Hee it was which came with Hieronymus of Prage to the CouÌ„cell of Constance there to defende his doctrine by scripture but there he was taught a newe lesson for in place of disputation they were both burnt at a stake And yet that notwithstanding their doctrine euer since that time hath bene accepted in many places and by many stout fellowes confirmed Like as there was one Nicholaus Clemangis a Doctor of Paris and Bishop of Bayone in France Oldecastell Lorde Cobham and Knight of the order of the Garter and within a litle while after one William Wight in Englande and Paule Crawe with many other in the countrie of Rome Hieronymus Sauanerola in Italie and a number of other more all which yet were by the Church of Rome banished and condemned for heretikes yea where they could be gotten put to death In summe all such as at any time haue taken vpon them to set forth any like matter against the Church of Rome haue alway bene of the most holy Popes banished and accursed together with all them which would by any meanes mainteyne or defend them In so much that Emperours and Kings yea whole countries haue for withstanding the Pope bene excommunicated and condemned for heretikes yea which is of greater importance one Okam and Dante good Catholike men were by Pope Benedict 3. condemned for Heretikes only because they did mainteine That Emperours holde their Empires of God and not of the Pope and yet notwithstanding that in all other matters they did throughly professe the Popes doctrine I say nothing what is meete to be done to these new Heretikes who go about to roote out and destroy the whole foundation of the
deare mother the holie Church of Rome And by this you may perceiue that Pythagoras was not farre different or disagreing in beliefe from the holy Church of Romes beliefe when as he saide That mens souls departing from their bodies did enter into beastes Considering nowe that Iohn here and Dauid in other places do witnes that the creatures vnder the water yea the fishes themselues do laude and praise God and that the same is vnderstood by our holie mother the Church of Rome of the soules that be in Purgatorie she hath not without great appearaunce of trueth concluded That there is likewise a Purgatorie in the bottome of the Sea by which reasons it appeareth that the soules of drowned men place themselues in the bowels of fishes And it is possible that this was the occasion which moued Pythagoras to forbid his scholers the eating of fish considering specially withall That S. Patriks purgatorie in Ireland lies fast by the sea side neare vnto a mountaine called Hecla where our mother the holie Church of Rome doeth beleeue that the sillie soules are as ill punished in yse as in fire So that by good reason there might haue bene added vnto the same sentence of Paule That the trying and shewing openly of the workes of such as build vpon the foundation of Iesus Christ is not onely by fire but likewise by water and by yse For so the holie Church vnderstands that place where it is written We haue passed thorough fire and water And Virgil the wise Poet which had so good vnderstanding of the sacrifice of the Masse as is declared before hath likewise placed Purgatorie by a Sea or by a great water called Lacus Auernus which lies not verie farre from Rome in the Kingdome of Naples where hee describes to bee the entrie and forefront of Hell and then setteth forth Purgatorie with all the paines and torments which the soules doe suffer so perfectly and well that a man would thinke that our deare mother the holie Church of Rome hath kindeled her Purgatorie with his fire tongs and bellowes Insomuch that our Catholike Doctors did not amisse when they proued their Purgatorie by the authoritie and testimonie of Virgil. Now if it were so that there were no Scripture to proue Purgatorie by yet would the inheritance and possession of it teache vs sufficiently that there is a Purgatorie And therefore we neede not to trouble our selues much with bringing out the booke of the Machabies for a witnesse and thereby cause the Heretikes to mocke and ieast at vs For they say that that booke is so farre off from being allowed for an authentike booke of holie Scripture that the writer and Authour of the same did desire to bee pardoned and borne withall if hee had not written so sufficiently as he ought And men may further consider what account is to bee made of his writings seeing hee did so greatly praise one Razis who ripped out his owne vowelles and liue him selfe because he woulde not fall into the handes of his enimies which vnvndoubtedly was a detestable deede and directly against Gods commaundement They declare likewise that neither by Christ his Apostles nor by the whole cōgregation in three or foure hundred yeares space that was neuer esteemed nor taken but for Apocrypha to witte for the writing and setting sorth of a man and not for the vndoubted worde of god And yet they say beeside this that if they shoulde accept that Booke yet is there nothing written therein touching Purgatorie but onely a praying for the deade in respect of the resurrection and not in anie respect of satisfaction by Purgatorie And therefore wee will not breake our heades greatly about this matter but will establishe our Purgatorie strongly by inheritaunce and possession Besides that I leaue the Priestes purses vnspoken of which is a souereigne soking and a drawing Purgatorie as euerie man may both say and feele And yet besides this we finde by certeine vndoubted testimonies of our auncesters that many soules haue appeared haue plainly said that they were extremely punished in Purgatorie and therefore haue heartily desired that men would helpe them out of it with Masses almes pardon letters and bulles as it is written of Pope Benedict 8. himselfe and as the Legend and other Catholike bookes testifie which are full of such worthie matters and notable examples so that there is no occasion to put any maner of doubt concerning Purgatorie And further we do finde diuerse euident and very true histories of Odilions Purgatorie in the kingdome of Sicilia in the mount Aetna which flames continually where the sillie soules are burnt and broyled like dried herring or like Westphaling hammes or gammons of Bakon whiche haue houng seuen yeares long in the smoke And this was the occasion that moued Pope Iohn 8. through the great pittie that hee had vpon the sillie soules and by the good and ripe aduise and counsell of the foresaide Odilion which was a holie Father and Monke of an Abbie called Clunie to commande and ordeine that alwayes the next day after Al-hallowes day a solemne day of deuotion should be kept for all christen soules which order is very precisely followed obserued by our dere mother the holy Church of Rome and many yeares of pardon giuen graunted to all those which vpon that day doe deuoutly visite the Chantrie priests Masses of Scala Coeli vsing their purses liberally for that purpose and to haue a trentall of Masses a sackfull of seuen Psalmes and three or foure pokes packt with Pater nosters and Ane Maries all well measured filled whereof to make a present to the sillie soules in Purgatorie for that is euen fitte meat for their mouthes and they are as wel refreshed with those dainties as though they were wrapped about the head with a wet clout in a cold morning And yet beside all this the holie Churche of Rome hath sought all maner of meanes wayes to refresh coole ease the pain of the silly poore soules which lie in the great heat of Purgatorie gaping for aire as a Carpe doeth for water all which meanes she hath digged out of the holy Scriptures For to beginne she hath appointed burning Candles which must bee set vppe to light the poore soules in the darke places of Purgatorie because it is written Christ is the true light and whosoeuer doeth followe him walketh not in darkenesse And therefore hath our holie mother practised that at euerie corner of the hearse a candle shal be set burning for that the dead should be forgiuen and pardoned of foure sundrie manner of sinnes which hee hath committed to witte in thinking in speaking in doing and in suffering Secondarilie she doeth succour the poore sillie soules with censing for thereby they are released of the horrible stinke which is in Purgatorie Thirdlie shee doeth relieue them with holy water which must be
friendes in riches and may bestowe some of our ouerplus vpon them which wee like best Like as our louing mother the holie Church hath neatelie concluded Therfore is Maister Gentianus to bee vnderstoode after this manner Forsomuch as he doeth verie Doctorlike conclude saying Wee may not repose or trust hereto to much to witte that Christ shoulde haue made full satisfaction for vs For albeit that S. Paule euerie where doeth teache otherwise and in anie case will haue that we shall repose all our confidence without anie surmising or doubting vppon the merites and satisfaction of Christ yet this is not to be vnderstoode literallie ▪ as the Heretikes do take it but spirituallie that is to say after the glose interpretation of the spirituall Councell of Trent like as we haue sufficiently declared aboue And therefore is that likewise true which Gentian doeth gather hereof to witte That God doth not accept or allowe the conuersion and repentance of Heretikes for so much as it is not done as it ought to be And it is not an easie matter as he saith to make God a flexen beard For that can none do but our deare mother the holie Church of Rome which hath foure white feete and can not erre Therefore hath shee in token that she wil make God a flexen beard a religious custome to make her God with a graie beard like to flexe And in their procession when they carrie Corpus Domini about they doe likewise make a god with a flaxen bearde and so beare him triumphantlie about with a Tabber pype in manner as though they were going to the Theater or to the playing of a Fensers price And howe be it that Gentian saith God will not be derided or mocked that is vnderstood by the liuing God which is in heauen and not by the same God which our deare mother doeth keepe as prisoner in the Sacrament boxe against her festiuall solenmizations For that is a patient God and is neuer angrie but alwayes pleased alike and at one staie prouided alwayes that he be saflie kept and well garded from myse mothes and wormes which are his deadlie foes Now followeth the exposition vpon the sixth and last part of Maister Gentian Heruet his Epistle treating of the ignorance and wicked life of the Huguenote preachers and of the Holines of the Pope and other Prelates The first Chapter Declaring the lothing of Gentian Heruet and what we◠must doe when a Priest doeth lothe so much that he doeth cast the Sacrament out of his stomache after he hath said Masse IN the sixt and last part saieth Maister Gentian that he doth maruellouslie lothe when hee considereth the qualitie that is the custome and life of the newe Huguenot Preachers But it were not good that he should consider that to much after he hath song Masse for otherwise he might make a mad sturre and giue the holie Church both her hands full He might by ouerlothing cast a calfe and so cause the louing God to voide his stomacke Were not that a goodlie loathing It is true in deede that the Romish church is prouided in this respect that who so doeth cast the calfe shall againe suppe vp the same without salt Yet hereby might growe a greeuous matter for the calfe might cause him to lothe more then he did before insomuch as the good God would lodge no longer in his stomacke and then should we be driuen to burne him and to keepe the holie ashes for a relique vnder some aultar This were in verie deede most blasphemous and worst of all for our deare mother the holie Church that shee should handle the matter with her blessed God as she doeth with Heretikes and Huguenotes True it is that vpon a time when the Doctors were assembled together at Paris and with this matter beeing greatlie encombred there was one of the ancient which did esteeme and passe it verie lightlie saying Seeing hee did permit himselfe to be crucified of the Iewes why should he not suffer him self to be burnt of vs And thervpon was it concluded that which yet in these dayes is to bee seene in the Cantils of Masses and all Masse bookes to wit that both he and the cast Calfe shall together bee burnt without redemption and thereof to be made holie ashes for to seale on the first day in Lent or on Ashewednesday all good godlie or deuoute people therewithall on their forehead Yet were it not meete in these dayes to followe that Councell in burning him seeing the Heretikes doe on all sides so ouercharge him for if he perceiue nowe that the Catholikes will also burne him his heart might fal into his heeles cause him to loose his courage quite and than our game were quite lost Therefore I would wishe Maister Gentian to be friendlie in treated not to loth so sore especiallie after he hath said Masse or else if in cace his stomacke be so tender that he cannot abide anie filthines he ought to beware frō looking to muche on the Huguenote preachers forsomuch as they bring such lothsomnes to his stomacke The ii Chapter Of the great knowledge holines of Priestes Monks BVt I pray you let vs heare whereat he doth so much loath Hee saith first that they are the most ignorant and the moste vnlearned which are to bee founde in the world after that that they are likewise of a wicked life But before he doth come so far he doth aboue al protest That there is in some Priests Monkes other religious persons a certaine excessiue and beastly ignorāce yea that some do lead a verie lewde life Which he doth handle verie wisely circumspectly to the end we should the sooner beleeue him to desire a reformation aswell as others do Like as we may lightly gather hereof according as himselfe doth witnes that he hath expounded the sixth article of the coūcell of Calcedonie permitted the same to bee extant in print Is not this a great matter an vnfallible token that he meanes the reformation of the mind He hath assuredly deserued hereby a fatt benefice or a Bishops myter Yet doe I not regard so much the first point that there are such ignorant Priestes which cannot reade their Masse nor Dirige bokes And if they can do that what neede they any further Therfore is Gentian to blame to esteme them vnlearned howbeit I surmise he hath done thus to shew that he hath learned Rhetorica or The arte of eloquence and vtterance For thereby is learned That if we seeke greatlie to rebuke any man it cannot be done more aptlie than by dilating and amplifying his default in comparing him to some one who hath bene tainted with the like For as touching the Monkes it is no maruell though they are vnlearned seeing their profession doeth require the same and the more ignorant they bee the welcomer and more acceptable are they to their Couent For those which are verie well learned haue
booke Sacri Deâ—re in the Bull of pope Nicholas 4 beginning Exiâ—t qui seminaâ— Nec his quis â— de veâ—b signiâ— Pauline Gastaline Iulia causes the yong men maidens to lie in one bed together 〈◊〉 old wife of Venice A subtil fashion of a Bible Names of diuers orders of religion Of mens cloisters Orders cloisters of women Brotherhoods Knight brethren It is sinne against the holye Ghost to do any thing against the Popes decrees Iohannes Blindasinus Iere. 23.29 Hebr. 4.22 Iohn 5.34 Iohn 7.19 2. Pet. 2 19. Psa. 119 1â—3 Esai 8.20 Ephe. 2.20 Capitulo Si Roman parag quib ad hoc dist 19. Iohn 2 27. EuangeliuÌ„ aeternum at Paris This doth Mat Paâ—â—s write being in those dayes a writer of Histories In the foresaid ca. Si Roman dist 13. In the 3. â—â—oke and 〈◊〉 beginning Fraâ—â—â—scuâ— sublin â—ur Confirmites of Saint Francis better than the Gospel yea S. Francis is set in Lucifers chaire aboue Angels Iodocus Rauesteyn Tiletanus in his book written against the coÌ„fession of the preachers at Antwerpe printed in Anno. 1567 1. Pet. 1.23 This hath also amoÌ„gst other bene openly defended by Siluester Prâ—erias chiefâ—st â—ard of the popes court in his booke written against Martin Luther Augustinus in the 19. Epistle ad Ianuarium in the booke of baptisme against the Donatists in the 3. chapter it is brought in again the 95. chap. Quis nesciat distin 9. Item in the booke of the vnity of churches in the 3. chapter Item in the booke named de Genesi ad litteram lib. 2. chap. 1. Item in the booke de peccatorum meritis lâ—b 1. cap. 22. In the booke de natura gratia cap. 51. and in his â–ª 19. Epistle to S. Hierom. and is brought in in the cap. Ego solis dist 29. Item againste Criscouium Grammaticum lib. 2. cap 32. Item the 21. Epistle to the Bishop Fortunatus and in the 112. Epistle to Paulinus Item in the 3. booke agaynst Maximinus in the 3. chapter and in many other places mo b August vpon these wordes of Iohn whosoeuer hath the bride c Athanasius in the beginning of his booke against the infidels Origene in the 7. homilie or sermon vpon the prophet Ezechiel and in the 7. homilie vpon Esaias Hilarius vpon Matthaevv Irinaeus in his 2. booke Cap. 56. agaynst Valentinus c. and in his 72. Epistle c Tertullian in his boke de Praescriptionibus HaereticoruÌ„ Cyprianus in his sermon of the baptising of Christ and in his 3. Epistle ad Ceâ—iâ—iâ— â–ª and is brought in in the chap. Siâ—olus dist 5. wherewith doeth likewise agree Cap. Si frustra cadem distinct Chrysostomus in the 4.9 Sermon vpon the 24. chapter of Matthevv Item vpon the 95. Psalme Hieronymus vpon Matth. cap. 32. and vpon Esai cap. Vino Distinct. 37. and cap. Non adferamus 24. quaest 1. Ambrosius vpon the 4. chap. of the epistle to the Corinthians The holy Church is aboue all auncient fathers Bookes of the ancient fathers falsified Cap. Si Roman dist â—â— a Monarchy is to say a realme or region gouerned at the wil and discretion of one man onely b Augustine in his boke de Praedestinatione saÌ„ctorum in the booke de bona per seuerantia de natura gratia de fide operibus de perfectione iustitiae thoroughly Item in his retractations IteÌ„ vpon the 70. Psal. and vpoÌ„ the 31. Psal. and in many other places mo c Ambr. vpon the epistle to the Romanes and in the booke of Isaac and the soules Chrysostome in his sermon of adding to the holy Gospell vpon the wordes of Paule to the Philippians on the first It is no matter how so that Christ bee preached And in the 4. Homilie or Sermon of Penance d Augustine in his booke of true Religion and in the Booke called Confessiones In the 10. Booke and 42. chapter Item in his 4. booke to Boniface in the 4. chapter e Agustinus in his first book of the vse and professioÌ„ of holy Church 34 Chapter and in the 44. Epistle writen to Maximinus f Augustine vpon Iohn in the 24. treatise Leo in his fiftenth Epistle to the Palestins g Epiphanius in the the thirde part of the thirde Booke of Heresies in fiftie and one Heresie This doeth Epiphanius set foorth in the Epistle written to Iohn Bishop of Hierusalem which Epistle is set forth by Saint Hierome like as appeareth in the third volume of his Bookes Theophilactus vpon the twentie and fiue Chapter of Matthew h Ambros. vpon the epistle to the Romanes the 1. chap. of the death of the Emperor Theodosius in the 3 part of his bokes August in his 49 epis to Deo gratias presb vpon the 113 Psal and whole thorough in his booke de ciuit dei Lactantius whole thorough in al his bokes and specially in the 2. chap of his 2. booke and in the 5. booke of Gods iustice in the 8 chap. Origen in his 4. booke against Celsus Athanasius in his booke against infidels Clem. in the 6. booke Stromaton and in the booke called Protrepticos Hieronymus in the explanation of the 65. chapter of the prophet Esai Chrysostome in his sermon vpon the 2. and 11. chap to the Hebr. and in his 2. sermon of Lazarus August in his 54. epist. to Maced in his 66 serm of the time and Hypog the 9. booke against Pelagius i Cyp in tract de simplicitate praelat and is rehersed cap. loquiÌ„ dom 24. quaest 1. Hier. vpoÌ„ the epist of Tit. 1. cap. Chrysost. hom 35. and the 20. chapter of Matthew and standes cap. vlt. dom 40. i Gregorius in the epist. ad EulogiuÌ„ Patriarch of Alexandria and in the 35. epis to Iohn Bishop of CoÌ„stantinople and in the 6 booke of the epistle to Maurice ca. 94. Pelagiâ—us ca. nullus dist 99. Gregorius in the 4. booke of letters cap. 80. Col. 2. against the Bishop of Constantinople wherewith Augustine doth likewise agree in his thirde booke against Dotius in the thirde chapter saying â–ª Let no man take vpon him to be bishop of bishops Tertullian in the 4. booke agaynst Merâ—io Augustinus against Amantius in his first booke 12. chapter Cyprian in his 2 epistle vnto Pope Cornelius Augustinus in the Booke sententiarum of Prosperus and is set foorth cap. dum frangitur de consecra dist 2. and in his 26. treatie vpon Iohn Hieronymus in the â–ª 3. chapter vpon Sophanius Gelasius in the cap. compeâ—imus de consecra dist 2. and many other mo Irinaeus in his 5. booke against heresies which is of Areâ—as and Andreas bishops of â—esaraea afterwards followed Tertullian in his boke against the Iewes in the 3 booke agaynst Merchio Hieronymus in his epistle to Marcellus The Holy Church aboue all Councels Generall councel neuer came to any good ende Cap signifi ffaiunt de electione electi postea In the couÌ„cel of Lateran holden at Rome an 1519. 20. in the end of the 2. ses and 1.
in the .3 booke of Sentences dist 20. in the .5 coÌ„clusion Originall Sinne. Concilium TrideÌ„tinum ses 7 de Sacramen can 8. Rom. 4.8.12 The deseruing by the Godfathers in Baptâ—sme Christening of children papistically This is in the Masse booke in oratione ad bene dicendum ignem in Sabatho sanct pasch Iere. 11.11.12 In the .80 leafe of the before specified boke of Iodocus Rauenstein written against the confesion of the preachers at Antwerp In the .6 session canâ— 10. dâ— â–ª â—ustificatione In the foresaid booke written against the Ministers of Antwerp of their confession in folio â–ª â—1 1. Cor. 1.50 Iere. 23.6.33.16 Phil. 3.8.9 Roma 10.3 The maister of of sentences in the .4 booke .1 dist cap. Henricus Brimaâ—ius vpon the same distinct Deadly sinnes Veniall sinnes S. Michael 〈…〉 the 〈◊〉 â—hen as the 〈◊〉 are too light When the merites are the heauier The 〈…〉 the. 4 〈…〉 16 〈◊〉 the 〈◊〉 chap. Iob. 6.2 which is to this purpose brâ—ught in by â—ilmâ—nus in Enâ—hâ—ir â—â—ck in tituâ—o de â—ndulgenuâ—â— Veniall and deadly sinnes Looke â—pon the first châ—ptâ—r of the secon◠〈◊〉 The maister of the Sentences in the 2. 〈◊〉 24. dist 9. câ—p A great trouble to S. Michael for to weigh the merites In the 7. chap. of the same dist vpon the last Can. In the 4. 〈◊〉 of the Sent. in the 4. can the 16. dist â–ª Ezech. 18.21 1. Iere. 33.34 Heb. 8.12.10.17 Psal. 103.12 Miche 7.19 Esaie 44.22 Iere. 50.20 Eze. 18.24 Christ shoulde pardon the offence but not the punishmeÌ„t Psal. 143.2 Psal. 130.3 Iob. 9.3 Psal. 19.13 Ioh. 15.10.14.4 Psal. 40 1â—.38.5 1. Cor. 8.46 Esaie 64.6 Psal. 143.2 Rom. 3.20 Galat. 2.16 Psa. 103.10 Psal. 103.10 Heb. 12.6.7 Iob. 5.17 In the .14 booke of Sent. in the first cap. dist Poenitentiae In the .4 sessioÌ„ can 12. de sacramento poenitentiae The councell of Trent Iere. 31.34 Heb. 8 c. as before Rom. 8.14.15 Ephes. 3.22 Ephes. 2.4.4.6 8. Rom. 8.33.34 39. The Councell of Trent 6. session .9 cap deâ—â—et de iustificatiâ—ne in the Interim of the Emperour Charles in the 8. Chap. Purgatorie how soules are redemed out of it 1. Cor. 3.11.12.13 This teâ—t is by all Catâ—olike writers alledged and specially in the .4 booke of Sentences cap. 10. dist 21. Deruse the â—ooke called Compendium theologicum lib. 7. cap. 1. â—aâ—nardiâ—uâ— de Bustis in â—osario in the 2. sermon in the first parte In the .7 ca. of the .2 â–ª parte Originall and daily sinnes In the councell of Trent in the .7 session canon .10 and 14. ses cap. 8. Epiphanius in his booke named Ancirâ—mus speaking of the doctrine of Trent saith that it is the onely foundation bringes in this texte of Paule for his purpose Reade Eckius and other writers vpon this Math. 9.23 Luke 8.52 Act. 8.8 Phil. 2.20 Apo. 5.13 Reade Eckius in his Encheiridion S. Patrikes Purgatorie Psal. 66.12 Reade Eckâ—us and other Catholike writers and specialy the booke of Sen. In the .6 booke of Aâ—neidos Dante 's in his booke called purgatorie and Margarita Philca Virgils purgatorie Machab. 15.29.40 2. Machab. 14 43.46 Reade what Eusebius of Meliton writeth in the 4. booke of his histories capit 26 And read Augustine in his 2. booke against Gandenuum ca. 23. and Hierom in his prologue vpon the Machabies The Iegenda aurea and the Viâ—ae patrum are full of such sâ—â—ffe Fassiculus toâ—â—porum and other histories â–ª Odilions Purâ—gatorie An Souleâ— day All these 15. helpes and remedies you shal finde euen as they are here written in the booke called Sermones discipuli de tempore de sanctis cum Promptuario ex â–ª â—mplorum Nonnes of Leyden in Holland Soules do rest and play on Sundayes and Holidayes In the .7 booke in tit de officio mortuorum nu 2. This is copied in a manner woorde for woorde out of the booke called Sermones discipuli de tempore de sanctis cum promptuario exemplorum in the .160 Sermon of the soules Capit. qui in aliud dist 25. Aeneid libro 6. Hell and Purgatory both but one kitchen This is writteÌ„ in the Apologie of Barnard Oâ—li The Pope and his Secretarie commen of indulgencies pardons Christes indulgence and pardon for all christen soules Iohn 3.18 Iohn 5.24 Purgatorie condemned In his booke called Rosarium in the 3. part the 2. sermon Offertorium on all Soules day Indulgencies and pardons Colos. 1.24 Petrus Asotes in Catholica assertione de lege Looke for this in the Exâ—rauag of Pope Clement 6. Rubric de poenitent remis cap. vnige Dei filius Item in the writing vp of the treasure of Churches tâ—keÌ„ out of the Compilation of master Iohn de Fabrica super relax Item the glosse cap. anti ext de poenit remis This is plainly set out in the glosse in capit antiq de poen râ—mis Math. 16.19 This standeth likewise plainly set foorth in the said glosse and is confirmed by all those Catholike doctors In the booke called defensio Parisien Curiae pro libertate ecc Gal. Ludouico 11. oblato aruc. 77. 120000. Ducates offered to be made Pope The Popes power Math. 16.18 Cap. ita dominus dist 29. capit-omnes dist 2â— capit non tâ—rbaâ—â— 24. Quae â–ª 〈◊〉 in the I. decree in the beginning of Clemenâ—s Epist. S Peters historie of Rome Capit. Quamuis 21. dist capit sacrosanct dâ—st 22. cap. beati 2. Quae. 7. capit Fundamenta de electione electi potestate Read the Actes of the Apostles where is treated of Cornelius the captaine of the councell at HierusaleÌ„ of Peters imprisonment and in many other places Gal. 10.2.7.8 Gregorie 7. Themperour Henrie the .4 This doth Platina write Benâ—o Cardinalis other Historiographers This do all the Catholike doctours write many old histories which yet notwithstaÌ„ding do not agree among them selues so that there may be false heades amongest them as it seemeth This is set foorth in the .2 decretall Epistle of Anacletus written touching the ordeining of bishops and Archbishops In the first booke of the councell capit Prouince â–ª dis 39 This witnessing of Dauid in the 98. Psal. is brought in in the .3 Epistle of Anaclet treating of the Patriarchs in the decrees capit sacrosancta dist 21. Mat. 12.1 Mark. 9.53 Luk. 9.46 How Christ wil led his apostles to vse theÌ„selues in bearing rule one ouer another You shall find in Luk. 22 25.26 Mat. 20.25.26 Mar. 10.42.45 Iohn 1.42 Glosse in capite antiquorum ext de poenitentia remissionibus S. Clara. S. Quintine S. Valentine S. Etroâ—ius Iob. 4.34.5.30 Esaias 10.15 Which testimonie was alleged by Pope Nicholas verbaâ—â—m vnto this purpose in an Epâ—stle by him writteÌ„ that was sâ—nt to the bish of Constan. and 〈◊〉 is likewise in the decreeâ— cap. Inferâ—or sedes dist 1.21 Boniface 18. in the Extrauagantes tracâ— de maioritate obedientia ff quod etiam Gen. 2.1.1 This doth the Pope Boniface the .8 write in his
further in the 3. ff de prima lotionâ— manuum Clem. vnica de iureiuranâ—o â–ª veâ—s postquâ—m â—bi and in ff Cerâ—um and the same is set foorth likewise by Restaurus Castaâ—dus in tract de imperatore quaest 36. and the forme of the truth is sette forth in cap. Tibâ— domine dist 63. This you shall finde in the booke called Ceremoniale eccl in the first tit of the .3 booke This doth Barbazia a Catholike Doctour set foorth thus and is so vnderstood of the Canonistes Ca. Cuncta per muâ— dâ—m 9. quaâ—sâ— â–ª 3 and the glosse in the chap. ad apostolicae de sententia â—e Indie in 6 and so thorough in quaest 23.32.45.46 Antonius de Rosellis in tincta de conciliis Regiâ—aldus Poluâ— in the booke which he wrote vpon the councelles of Trent 2. Cor. 4.4 Iohn 12.31.14.30.26.11 Ephe. 2.2 Matth. 4.9 Luke 4.6 Apocal. 13.2 Apocal. 17. â— And this is by 〈…〉 of the citie of Rome â–ª in hâ—s boke against the Iewes and in the 〈…〉 â—oke against Maâ— on Lactaâ—t â–ª 〈…〉 in the 〈…〉 Read lâ—kewise the epistle of â—eo â—liensis aduersus Paschalem in the 2. booke of Councels fo 809. Papa pape The glosse vpon the preface of the Clementines vpon the chapter Quoniam vpon the worde pape and here he doth allege a Poet whoÌ„ he names Angelicus which is to say an Angel or an Angelicall Poet. The spiritualtie not â—n anie subiection to anie temporall Magistrate nor Officer For the marke or priestly character reade Thomas de Aquino â–ª Scotus and other scholemen and then ioyne therewâ—th all that which Iohn writes in his Râ—uelation touching the same character Câ—p. nullus clericus 11. quaest 1. Priestes right Sodomites Anacletus in his Epistle of the sorowfulnesse of the Bishops ' and their innocencie or complaint in the bookâ— of the decrees â—ap â–ª legeâ— ecclesiarum causa 3. quaest 6. This you shall finde in the 2. epistle of Anacletus of the admission of Bishops and Archbishops It is likewise in the Decades cap. accusatio quoque causa 2. quaest 7. in the decrees Iuonis in the 4. bookâ— Psal. 81.1.6 This procedeth forth after in the said epistle of Anacletus In the 5. verse of the saide Psalme This is set out with plaine wordes in the cap. Duo sunt dist 69. and in the cap. Sacerdoâ— dist 95. cap. Quis dubitat dist 96. Guido de monte Rocher in his Enchâ—iâ—idion Sacerdotum Rubr. de sacramento eucha cap. 2. Apoc. 13.17 Stella clericoâ—â—â— read the 10. cap. of the 2. part Iere. 16.20 â–ª Luke 18 â–ª Psal. 194.2 Rom. 14.14 Rom. 14.13 Zachar. 2.8 Math. 8.20 Luke 9.5.8 Spirituall persons ought to be rich In the booke that he made of the councel of Trent Luke 15.10 Ca. Constantin In the othe which they take before they be admitted Bâ—shops This is the argument of Eckius in his Encheiâ—id To pray to images Reade the first chap. of the 4. parte fol. 4. In the Epistle of Pope Adrian read and accepted in the couÌ„cell of Nice act 2. reade the 2. booke of the couÌ„cell fol. 482. a. b. act 2. pag. 486. Act. 2. Synod Nicaenae pag. 480. Concil Nicen. of Irene â—â—tione 5. synod Nicaena pag. 498. â—ctio 4. pag. 504. â— Images couered with blewe cloth Aâ—â—io 3. synod Nicaen pa. 498. In the epistle of Adrian to the synod act 2. fol. 481. The brasen serpent In the foresaid episâ—le sent to the fathers of the Councell A miracle In the table of S. Georges miracles Brasen serpent burnt 2. Reg. 18.4 Psal. 96. Psal. 28.8 Psal. 27.8 Psal. 4.7 2. Iohn 1.1 Num. 15.38 Deut. 6.8 Matth. 23.4 Read the councel of Nice act 4. fol. 521. There doth the Monke Theodosius declare these pleasant histories of the dreame of Constantine and of the waren image of Cosmus and Damianus This prettie ieast was read in the councell of Nicaen by the Monke Stephanus out of the booke of Sophronius reade of the 2. booke of the councels in the 2. councell of Nicaen act 4. fo 520. ad Diuerse particular images painted tables of the holie Church The trinitie with three faces Deut. 4.12 This did the fathers of the Councell off Nice cut of thus the like â—ckius saying that the Iewes were addicted to idolatrie Angels with wings S. Micael with his balance Read also in fol. 107. Rom. 3.4 Galat. 4. Ephe. 2. Antonine parte 3. tit â—4 cap. 20 par 4. tit 9. cap. 7. Bonauentura in â—ent lib. 4 dâ—st 15. Barnard Rosetus in sermo â—0 Petrus Sotus in assertione Caâ—lâ—o de bonis â—peribuâ— â–ª and all other Catholike writers 2. Cor. 3.7 Exod. 34.30.35 Moses with hornes The three Kings Psal. 72.10 The Oxe and the Asse by the cribbe Esaie 1.3 Saint Lungies with a Lance. Iohn 19.34 Iohn 19.37 Zach. 12.18 Forbidding of meates In the decrees Cap. Sexto dist â—5 Fleshe forbiddeÌ„ to be eaten and wherefore Durandus in the booke called Rationale Diuin officiorum li. 6. Rubr. de aliis iâ—iuniis Nu. 22. This is to bee found in the booke of a Monke called â—eander Albertus of Bâ—lloigne named the discourse of Italie in fol. 242. â—â—kius in his pamphlet Leuit. 11. Deut. 14. Gene. 1.25 1. Tim. 4.4 1. Tim. â—â— In his Enâ—hâ—â—ridion Touching Lent seeke the decres Statuimus with the .2 folowing dist 76. and cap. Solen de consecra dist 1. and chefely cap. Quadra de consecra dist 5. where this argument is rehearsed In the foresaid chap. here followeth the verie woordes of the Glosse vpon the decrees Can. Quadra de consecra dist 5. Occasion of the fasting daies In the booke of decrees cap significa de electione ca. Deus omni 2. q. 1. and the Glosse vpon the argument of the .6 booke of decrees A woodden Asse drawen about Washing of feete The Popes crowne The Popes crosse Bloudie mantles and hattes of the Cardinals Durandus ration diuin offic lib. 4. râ—b de terr num A white garment Cope and stole in the Masse Peruse ouer the exposition of Durand Innocentius de offic Miss and Guidon de monte Roch â–ª the which haue expounded all this very neatly Creeping to the Crucifixe and burying it The holy ghost on Whitsunday The Crucifix ascendeth to heauen Col. 2.21 In the Masse booke Festiual dayes This is sung in the .1 collect in the â—mber weeke of the Aduent This is sung the Saturday following nexte after Col. 2.14.16 Gal. 4.9.10 In his Enchiridion A forbidding of matrimonie for Priestes Rom. 8.8 Leuit. 10.18.11.25 1. Tim. 4.3 Here aboue in the 1. 2. lease Nonnes murther their owne children This visitation and that which was founde there is written by Iohn Ball an English writer in the argument of his booke of the life and conuersation of Popes Iohn Pontan in his booke de immanitatâ— Cap. 6. This is writteÌ„ by Huldrick bishop of Augsbridg in a letter which he sent vnto Pope Nicholas 1. about the yeere 265. treating of this
dist 5. Ca. Carnium de consâ—cr â–ª dist 5. Platina Naucler Abb. Vrs. Iohn the 21. Alexander the 6. Paule the 3. Laura Fernesia Constancia Peter Aloisius Iulia Fernesia Murthers committed by Pope Iulie Looke before in the 5. chapter of the firste parte Vigilius A Argenterus B Morilion C Peruse Iohn Marius and other Historiographers Pius the 4. In defensionâ— pacis cap. 24. parte 2. First fruites This calculation and reckoning is to bee read in the hoke called Desensio pro libertate Gallie Eccl. aduers. Rom. aulam made by the parliament of Paris and deliuered vp to king â—odâ—wickâ— the 11. in the 72.73.74 and 75. article Peruse also here of Charles Molinaeâ—s in the booke de Annatis and search the tare of Bishoprikes and Archbishopriks and Franciscus Duarenus de sacâ—is Eccle. ministris ac benefiâ—iis in the end of the booke In the booke named Taxâ— Cellar Apost cuÌ„ notabilibus iuxt stylum hodiernuÌ„ Rom. Cuâ—iae in Rubri de Matrimonial This writeth Francisc. â—etâ—ar and Maâ—sil Paâ—a in defen pacis In his booke called Sylua locorum commun This is rehearsed in the life of Petrarch of that which is written of Vergerio Squarciasico which within â—â—le did liue vpon the said time Felâ—ius in cap. ex parte 1. De officio delegati Iacobatiu â–ª in tract de Conciliis Tit. 4. Chap. 4. This is repeated by Restau Castaldus in tractat de Imperat. 1. Cor. 2.2 Questions of Catholike Doctours Doctor subtilis is to say a profound and deep witted doctor so do they coÌ„monlie cal Ioh. Scotus Doctor Anâ—eâ—â—â—us is an Angelicall or Angellike doctor and this is the Sirname which they giue Thomas de Aquino Metaphysica is to say those things which surpasse nature as Spirits Angels c. And it is the name of a booke which Aristot. hath written of supernaturall things Of the citie of Rome Gloss in cap. Fundamenta Nâ— autem De electiâ— elect potestat in 6. This writeth Iohn of Salisburie himselfe in his booke called Speculum or the Mirrour In cap. quotiens 1.4.7 * Iohannes de la Casa Archbisshop of Beneuenta hath written a booke in commendation of Sodomitrie calling it A godlie worke saying That he tooke great delight in the same and vsed no other bedâ—ellow â–ª He was Deacon of the Apostolical chamber the Popes Embassadour throughâ—ut the whole countrie of Veâ—ice and hee is the same which first permitted the registre of the forbidden bookeâ— to be extant in the yere 1549 the 7. of Maie And the booke wherof we meÌ„tion was printed at Venice by the printer called Noâ—us Petrus Aâ—etinus hath bin likewise a great friend to Popes and hath published many bookes 〈◊〉 he treates of many matters touching bâ—wderie and caused manie filthie and vnseemelâ—e pictures to be made at Venice and sundrie sortes of by sleeping to be printed and made a booke and exposition vpon the same In the yere 1558. in the dayes of Paule the 4. was one at Bullin who did openly in the publike scholes argue vpon Shrouâ— tuesday against Matrimonie in comendatioÌ„ of Sodomitrie Of this disputation the Italian bookes be full This doth Salâ—st declare in his historie named Bellum Iugurthinum Ezech. 16.25 In Reg. Cancella In regula de â—alore exprimeâ—â—o Col. 4. Iere. 13.23 S. Goele is the chiefe Church in Bruxe's a citie so called In the Masse booke Commendation or praise of Bees Melissa Psal. 118.12 Esaie 7.18 Natural hist. lib. 11. Cap. 18. Domesticall Bees Tame Bees Wilde Bees 4. sorts of Bees Thicke and sanguine coloured Like waspes Pheres Papa pateâ— Apum Argentina and Nummularia are phrases alluded to coyne or gold siluer Tiber Sene and Dilie are riuers so called In the 21. boke of the natural historie in the 13. Chap. Imprinted at LoÌ„don at the three Cranes in the Vinetree by Thomas Dawson for Iohn Stell 1579.
the scriptures but I thinke your Honour did leaue this vndone as our saide Maister Gentian Haruet did especially because it was to small and slight a matter for you to trouble your mytered head with all And therefore haue I gladlie taken vppon me this paine and trauell and haue clearely sette forth in this my booke vpoÌ„ what ground and foundation all these thinges are builded So that the necessarie vse of this booke is vnspeakeable as euerie good Catholike shall well perceiue of him self And forsomuch as herein is not written anie thing but it doeth agree aswell yea better with the said booke made by you theÌ„ with Gentians booke I would gladly haue it set forth as an Exposition Glose or CoÌ„mentarie vpon your foresaid prettie booke but considering that I had not anie copie of your said booke in my custodie and fearing also least your Honor might haue bene offended that any man should take vppon him to expounde or comment vpon your writings which are as cleare as hellishe sunne euen as your owne name Sonnius doth signifie so that I haue proceeded with my first determination thinking it sufficient for me if I might hide this my trauell vnder the winges of your Honor like as vnder the same all our newe Bishops haue beene hatched Most humblie beseeching your Honor to accept this my simple gifte in good parte and as becommeth such a worthie Bishop to do trusting yet within short time to set foorth more such woorkes and thereby so preciselie to expounde all the bookes that are set out by your Honour and other doctoures of Louen your companions that a blinde man may feele them with his handes yea and without spectacles or candle conceiue what greate holines lies hid in such coafers You may if it please you in the meane space accept this my woorke as an explanation and commentarie vpon your booke which to doe resteth at your pleasure and good will. And herein I commende your Byshopps Myter and crosyers staffe vnto the tuition of our holie Father the Pope who preserue and keepe your Honour with all your brethren our new Byshoppes in prosperous estate and proceedinges against all Heretikes Datum in our Musaeo the v. of Ianuarie being the euen of the three Kings of Collen at which time all good Catholikes make merie and crie The King drinkes in anno 1569. Your Honours welwilling seruant in all that lies in my simple power Isaac Rabbotenu of Louen The argumeÌ„t of this booke Wherein the Epistle or Letter missiue of Maister Gentian Heruet is deuided into sixe partes and the meaning of the same brieslie declared THis deepe grounded and most learned Epistle of the right worshipfull Doctour Maister Gentian Heruet directed to those that are declined fallen from the holie Romishe Catholike Church is deuided into sixe speciall and principall partes whereof the first is 1 That the Heretikes and Huguenotes cannot repute them selues for faithfull people so farre forth as they do not beleeue all things which our louing mother the holie Church beleeueth without whom no saluation can be obteined especiallie for that they will not beleeue the Transubstantiation of the breade into the verie bodie of Christ. 2 The second is knitte to the first namelie They mainteine iniuriouslie that wee ought to allowe nothing but what is mainteined by Scripture 3 Thirdlie They doe not beleeue nor allowe of seuen Sacramentes especiallie â–ª Auricular confession the sacrament of Matrimonie and the holie ointment of Vnction 4 Fourthlie They doe the Catholikes great iniurie insomuch as they repute them for idolaters and worshippers of idols 5 Fifthlie They seeke nothing else but fleshlie libertie and their owne appetites 6 Sixthlie lastlie Their Preachers are vnlearned Doultes and leade a lewde loathsome and wicked life In these sixe pointes is brieflie rehearsed the whole grounde and foundation of the holie Catholike doctrine taught by the Romishe Church â–ª and is so gallantlie established yea and all the Heretikes so finelie fetche ouer the coales that there remaineth not a iotte to be spoken of anie further Yet seeing the ground and meaning of this Epistles Authour did stretch chieflie to challenge the Heretikes foorth into the fielde and then Championlike to combate with them like as hee sheweth that not long since the noble Knight Maister Nicholas Villegaignon who by his writing thought to egge foorth Maister Iohn Caluine and by that meane to haue wonne a perpetuall fame and euerlasting memorie It is euen in like sorte fallen out with this good fellowe as it did with the saide Villegaignon For his happe was the better to fitte his purpose to set downe as hee before mencioned manie doubtfull partes verie darke and obscure reasons yea and some somewhat grose supposing herewithall as with a baight to drawe the fishe into his net Whereby alas it came to passe that his good and godlie meaning was spelde and construed a wrong waie and the Heretikes did seeme to make a mocke of it as though he were vnworthie to haue an answere to the same considering that hee did shewe verie litle scripture or authoritie to affirme his matter Euen in like manner as they had in times past iested with the foresaid Villegaignon Therefore it hath seemed both good and necessarie vnto vs and for the preferrement of the holie Romishe Church most auaylable that this present Epistle shoulde be at large declared and verie strong and apte authorities to be brought in for euerie part and parcell of the same collected aswell out of the Scripture as out of the besâ— and fittest bookes of the auncient Fathers Councels and Decrees wherewithall our louing mother the holie Churche is most supported to the ende wee should the better conceiue the costlie hidden treasures which are comprehended in this short Epistle and that eache might vse the same to his most aduantage and for a publike instruction hoping thorough this holie and meritorious worke to purchase heauen and withall to redeeme and set free two or three soules out of Purgatorie ¶ Here followeth the declaration of the first parte of the Epistle of Gentian Haruet wherein is treated what the holy Church of Rome is wherein her power and authoritie doeth consist and how farrâ— the same extendeth then is coÌ„cluded That the Lutherans Huguenotes can not be esteemed or taken for true beleeuers but must be banished and burnt for Heretikes The first Chapter VVherein is plainly declared that the Lutheraâ—â— and Huguenotes are Heretikes and ought to be burnt notvvithstanding that as vvell by Scripture as by many examples they shevve themselues to be the very Church of God. AND to the intent that wee maye orderly deale beginning first with one piece and after proceeding with an other our Maister Gentianus doeth here in his 〈◊〉 charge set forth such a noble grounded and sharpe wittie reason to founde and builde his argumentes vpon that the Heretikes and Huguenotes stand alreadie so amazed and ashamed as a horse that hath ouerthrowen his carre
Iewes Therfore that which they do and ordeine hath an other maner of couÌ„tenance than that which the Iewes haue ordeined Therefore must our former argument remaine fast vnmoueable especially considering that the Church of Rome is fullye credited in the one therefore must shee of necessitie be as wel beleeued in the other For truely this argument is the trimmest and finest stuffe whereof Iohn Blindasinus hath made his Panoplie which is as muh to say as his Ful furniture of weapons harnesse For by this is proued that S. FraÌ„cis Vineyarde The goldeÌ„ Legend The booke called Conform S. Franc. And the Masse booke must be as much esteemed in all respects as the very scripture of the Bible yea in the boke called Confo S. Fran. which was made by Barthol of Pisa is alowed for good in the chap. of Assis. In the yere 1389. is written That the same booke is better thaÌ„ the Gospell for that Saint Francis is placed in Lucifers seat aboue all the companies of Angels at the vpper ende of all Also there followeth out of the same that the common sort of people may be as well instructed in the knoweledge of God by dumbe Images and mumming representations as by the preaching of the Gospel and that men must as well christen the Belles at the Font as the children whiche are shapen after the likenesse of God and bought by the precious bloud of Iesus Christ that in baptising shall be vsed spittle and oyntment as well as water that the holy Sacrament shall bee caried about the streetes in the Procession with Baners and Pipes as well as it shall be taken and eaten in the Congregation of the faythfull in remembrance of the death of the Lorde In summe men are as deepely bound to do that which the holy Church and the Popes of Rome haue dreamed set vp and commaunded as that which by the expresse worde of God and by the doctrine of the Prophetes and Apostles is specially commaunded Yea and I praye you why should it not be so Seeing out of the same argument it must of necessitie be concluded that the word of God cannot be Gods word but it must first by the church be therto shapen fashioned For note well this word is with special wordes of our learned master Iodocus Tiletanus in writing thus That the worde of God alone conteyned in the holy Scriptures of the old and the newe Testamentes together with the three Symbols or Creedes as of the Apostles the Councel of Nice of the father Athanasius yea and thereto ioyne the three first Councels are not the rule perfite knot of the truth whereby it is apparant that in no wise men can perfitely know whether these be the word of God or no without the traditions or setting forth of the Church which doth assure vs of al this without any Scripture c. In summe the truth can be no truth nor the light light yea God can be no God except that the holy Church of Rome that is to say the holy Pope of Rome with his bishops prelates do consent thervnto So that it is no maruel that they can of a peece of bread make a God creator of heauen and earth For if it were so that they should say that at noone day it were darke night wee must streight wayes beleue the same as an article of the faith by and by without delay get vs to bed For we say by a certaine coÌ„mon prouerbe That when all the world doeth affirme that a man as by example SoÌ„nius or Blindasinus is a swine he must out of doubt trudge vnto the swinestie and there eat only draffe How much rather theÌ„ when the holy Church with that worthie coÌ„panie of Bishops Abbats Prelates and Cardinals gathered together at Trent or elswhere do coÌ„mand any thing are not we bounde to receiue beleue obey the same without any denial by and by to say Amen therevnto And herein may men perceiue a great miracle which I do assure you is greater by the head thaÌ„ any miracle that euer was don by the Apostles to wit that the child was borne before the mother yea that the mother commes of the child For it is most certein and wel knowen that the worde of God is the seede whereof the Church of God doth spring is ingendred as the Apostle Peter witnesseth coÌ„sidering that the Church is nothing else but a Congregation of such as doe faithfully beleeue Gods woorde and firmely sticke vnto the same where thorough they are also called The Congregation of the liuing God The pillar and staye of the truth So that the woorde is the right mother of the Church Well nowe see here goeth the holy Catholike Church of Rome before the worde of God and his truth which is as much to say the childe goeth before the mother yea the worde can haue no might no credite no estimation nor no being in the worlde vnlesse it bee by speciall grace borrowed of her daughter the holy Church As the foresayd Blindasinus Hosius Sonnius Piggius Eckius with all other Catholike Doctours haue forceably coÌ„cluded and irreuocably determined taking this for a most true vndoubted article of the faith yea for the most speciall ground whervpon they and all their writing is founded which is That men may not beleeue the worde and truth of God otherwise than by the appoyntment of the holy Church of Rome which of duetie must alwayes goe before and lead the daunse which is as muche to say that you can not ride to Louen but you must set the Wagon before the horses And therefore whensoeuer the Churche doth ordeine any thing that is contrarie to the Scripture as is before saide we will giue the Scripture an honest passeport or safe conduct and a great many of farewels and clâ—ue to the holy Church like a Burre For the srcipture cannot defend this cause but the holy Church of Rome can bring a man to the stake And it helpes not to alledge and bring in Augustine here who hath written in diuerse places That wee ought to beleeue the holy Scripture only without any contradiction and to trie proue all other writinges and doctrines howe substantiall soeuer they be yea all Councels decrees and ordinances by the holy Scripture as by the onely true vncounterfeyted touchstone and abolish and put away vtterly all whatsoeuer doth not therewithall agree for that all smelleth altogether of heresie And where as he sayeth further That when soeuer the Church doeth giue eare to any other voyce beside the onely voyce of her bridegrome she is then become whorish and a wedlocke breaker yea and that they are all accursed which go about to seduce the Bride of Christ from her Bridegrome to the doctrine and institutions of men that is the plaine doctrine of Heretikes For if that were so all the before specified rules ordinaunces and decrees of the holy
and to celebrate the same with deuoute prayers And to that ende they are by the Pope earnestlie put in remembrance that they goe to shrift and fast vppon the Wednesday Frydaye and Saturdaye And then on the Sunday be howseled and go prunking in the Procession and deale their almes or at the least say fiue Pater nosters fiue Aue Maries by the vertue whereof they shall receiue a sufficient pardon of all their sinnes c. What can they desire more For as touching the sitting in the Chapter house and there Sententiam subverbo placet proferre that is To saye Amen and to nodde at that which is pronounced vnto them that is permitted only to such as of right ought to doe it or to whom it is graunted by special priuiledge as chiefly to the right honourable the brethren of the Pope to witte the Bishops Archbishops and his deare sonnes the Abbats and other such like as hee him selfe doeth set it foorth in the Bull Indictionis Therefore truely were the Dukes of Germanie the Protestantes in a wrong boxe when they said That it was no Free and Generall or Common Councell For a sheepe with one eye would haue marked that that it was neither forbidden them nor no man else in the worlde to come to Trent there to spende their money to holde the Councell and celebrate it with hearing of Masses with Fasting and with the saying of fiue Pater nosters and fiue Aue Maries yea the whole pardon was as well graunted vnto them as to anie Bishoppe or Prelate or other that was there But that was not the place where the muscles laye They would gladlie haue had manie voyces in the Chapter house and not to haue declared their meaning with that woorde Placet onelie but that they might likewise haue disputed freelie and brought in and alledged the Scriptures of God yea they would haue had it flatlie graunted that the Pope of Rome should not haue bene head and President of the Councell but that euerie thing should bee concluded out of the woorde of God. But beleeue me the holy fathers and the Pope were not so foolishe they did see more deepely into the matter For if they hadde once taken and put that horsse heame or collar about their neckes then were all the fatte in the fire and so the whole Church of Rome would not afterwardes haue bene worth the paring of a rotten apple No no I warraunt you They will take heede of that For there is one point whiche you shall neuer wrest nor wring out of their handes which is That all Councelles are lame maymed creeple and blinde yea vtterly voyde of anie power vnles the holy Pope of Rome be their President directing and gouerning the same as he thinketh good For he is the verie eye and the fiue wittes of the Councelles Therefore was it in the sayde Councel of Laterane verie circumspectly concluded That though all Cardinalles Bishoppes and Prelates were assembled although they were barrelled vp together like herring yet can they not holde anie Councell without the authoritie will consent and commaundement of the Pope if they should otherwise doe they should bee playne heretikes and vngodly men yea they should be esteemed thought and taken as Chore Dathan and Abiram The same was also before that forespoken and cōcluded by the holy Father Pelagius 2. who did openly set forth That all Councels which were holden without the Popes consent and commandement are not to be reputed or accompted for Councels but for Conciliables that is to say for Riots and vnlawfull assemblies And that is the same which the Popes Marcellus Iulius Damasus Gregorius other mo did likewise iointly ordeyne and determine as is plainly to be seene in the book of Decrees in the 17. distinctiō where it is in like maner by the Scriptures ▪ confirmed As for exāple out of the 81. psalme where it is written I haue saide you are Goddes Againe What soeuer you binde in earth that is bound in heauen c. And it is also established made sure with strōg reasons For that worshipful brother Thomas Vio did openly declare in the said coūcel of Laterane That those which goe about to make the Pope subiect to the coūcels do euen like vnto them that woulde make the father obedient to the childe the head inferior to the foote the captein seruant to his soldiers the shepeheard vnderling to his sheepe So that now Christ is no more made any accōpt of in the coūcels nor his word any whit estemed but the pope hath al the charge authoritie alone he only is enseigne bearer he doth set al in order And vpon that occasion it was determined That the coūsel of Pisa being assembled without the Popes cōsent was no assemblie of Hierusalem but of the towre of Babylō that is to say A curse confusion In sūme it is apparant that al coūcels ordinances in the worlde and do nothing against the Popes might nor against the authoritie of the Church for she hath ouergrowen the rod She cares neither for scriptures nor Coūcelles shee hath the holy Ghost pinned on her sleeue and may doe euen what so euer shee will. And therefore it is that when soeuer the Pope doeth set forth anie Bulles then doth he commonly adde this clause or conclusion to the same Non obstantibus constitutionibus ordinationibus Apostolicis coeterisue contrarijs quibuscunque that is to saye Notwithstanding all constitutions ordinances or commandements Apostolicall nor any other thing what soeuer contrarie herevnto Like as doeth specially appeare by the Bull of Pope Paule 3. set forth at the Coūcell of Trent in the yeere 1544. the 23. of Februarie So that he will not giue to all the Apostles to all the holy fathers nor all the Councelles scarse one good worde yea rather he mockes playes bo peepe with them all and so goes on forwards with his busines For otherwise if the matter were not thus handled I would not giue a pudding for all the power and authoritie of the holy Church of Rome For to beginne withall these Heretikes would giue her a rappe vpon the pate with the Councel of Mantua which was holden vnder Pope Alexander the seconde in the tyme of the Emperour Henrie the fourth where was concluded That all those which by Simonie that is to say by briberie or giftes had obteyned anie spirituall promotion or office should be depriued Aha the mother of God where can you finde nowe a dayes any Chaplein or beneficed man Bishop or Cardinall that climbeth to that preferment without moneie or rewardes Secondarily they would come plague vs with the Councel of Rome which was holdē in the time of the Emperour Phocas where was ordeined irreuocably neuer to be called backe againe That all such as with anie giftes or rewardes or other like promises were mounted vp to weare miters should be banished and
which serues her turne to fill her hiue with pleasant and sweete honie and what soeuer is not appliable or agreeing to her purpose that she leaues vntouched Therefore the foundation of the holy Church of Rome may very wel be called A Bee hiue hauing the propertie of a tubbe wherein al maner of pleasant things are put The vii Chapter VVherin is declared that the Church of Rome can likevvise helpe her selfe vvith the opinions and doctrine of the olde Heretikes in follovving the same vvhen it serues for her purpose NOwe so farre it is from our deare mother the holy Church to be afraid to spring ouer the pales of the holie Scripture auncient Fathers Councelles and Decrees that often times she will go and solace her self in the pleasant medowes and greene fieldes of the olde heretikes which haue alwayes bin extreeme enemies and directly contrarie to the holy scripture and the Fathers and of them doeth she borrowe very many goodly iewelles too furnishe beautiefie her Gabanet or bee Hiue withall For it is wel knowen and euident that she hath learned of the Heretike Pelagius That we notwithstanding the fall of Adam do still possesse a free will and haue power to Iustifie our selues and to fulfil al the commaundementes of God if we our selues will and That it is not the onelye grace of God whereby we are iustified as Paule doth teache but an helper only after that we of our selues haue prepared our selues therevnto Also That Christ did by his death merit for original sinne onely and that for all other our daily sinnes we our selues must answere and make sufficient amendes Of the Messalians or Euchites likewise of the Pelagians she hath gathered that baptisme alone doth not make vs perfect Christians but is onely necessarie to washe away our originall sin to helpe vs out of our first shipwracke But if we fal againe so run in danger of a second shipwracke theÌ„ we must seke for another plaÌ„ke to helpe vs out of hazard Shee hath likewise sucked out of the breasts of the MessaliaÌ„s to mumble out her Mattines The seuen Psalmes and the Pater noster by â–ª number vpon a paire of beades and with a burning candle pretending thereby to obteine great pardones and to doe vnto God great seruice Also whereas she doeth vse spittle in baptizing after that the diuell is coniured that shee tooke of the Messalians who did teache That men might driue away the diuel with spitting Of the Saturnialles Ebeonites Tatians and Encratites shee hath learned That the state of Mariage is vncleane and spotted and that such as wil please God and be cleane purified must wholy refraine them selues from it Also That there is great holinesse in absteining from eating of fleshe and vsing of certeine other meates although she hath set the things out vnder another colour to the ende men might not knowe froÌ„ whence they come Besides this she hath borrowed of the Montanistes manie newe fasting dayes which she hath commaunded and coÌ„firmed to be obserued vpon paâ—ne of great punishment and beside that on or cemeÌ„ts In the schoole of the Coloredlanes shee hath learned to praye to the holye Virgine Marie and to immolate or offer vp her oblations Of Marcus the sorcerer and Heretike she hath learned to vse in her seruice sacrifices certeine strange wordes in Hebrewe and other languages Of the Anthropomorphites to painte God the Father in the forme of a man with a gray beard Of the Gnostikes and Carpocratians to set vp images of Christ and other Saints and to worship the same with censing and other maner of deuotions vnlesse men will say as Eusebius in the 7. booke of histories in the 18. chap. doth declare that this erecting of images did first spring from the Heathen And last of all she hath learned of Simon the sorcerer father of al Heretikes to giue Bishoprikes Benefices Masse Mattius and Sacraments for money and yet not to sell them For it is but a simple bargaine or contract which the Lawyers call Do vt des I giue that thou mayest giue againe Euen like to Simon who would giue money to receiue the holy ghost So that it is very plaine apparaunt that shee can helpe her selfe well ynough with the doctrines and opinions of Heretikes and sucke out of them what shee thinkes good to carie into her Bee hiue Yea shee doeth in manie things agree with the Alcaron of Mahomet and with the Turkes religion as specially in many pilgrimages in praying vnto dead Saints in the obseruing of fasting dayes in diuers sortes orders of Monkes and particularly in the doctrine of Freewill and iustification by workes Now whether they haue borrowed that of Mahomet or he receiued it from them by reason he had a holy Monke one Sergius for an assistent companion I referre that to the iudgement of the Doctors of Louen Thus much once by the waye that it is easie to be noted that it is all one per dominum and all diet in one fatte and that she is like to a cunning spinner which can make good thred of all sortes of flaxe The viii Chapter Declaring that the Church of Rome hath likevvise borrovved manye things of the levves vvhich shee doeth set forth and holde as articles of the faith NOwe as touching the Iewes shee hath not forgotten to followe them sundrie wayes and that is apparant ynough in that which our master Gentianus hath declared in this worke For hee will mainteine that the Transubstantiation of the bread into the very body of Christ and the changing or turning of the substaÌ„ce of the wine into his verie blood maye bee proued by the testimonies of the Iewishe Rabbines And that is without doubt for one of their Rabbines named Rabbi Moses Hazardan writing vppon the 136. Psalme where the Prophet saith O Lord thou giuest all fleshe their foode saieth thus This texte doth fully and wholy agree with that which is saide in the 34. Psalme Taste and see howe pleasant the Lord is For the bread or meate which he giues to euery man is his fleshe and with the tasting or with the eating it is turned into flesh Out of this hath a good Monke a Catholike writer concluded That this Iewish Rabbin did well vnderstand Transubstantiation which he doth yet againe coÌ„firme by another named Rabbie Cahana who vttereth maruelous woÌ„derful speculations vpoÌ„ that texte of Moses where Iacob did promise to his sonne Iuda an vnspeakable vnmesurable quantitie of wine milke by these wordes He shal binde his foales to the vinetree and his asses to the noble vine branches he shal wash his clothing in wine his mantle in the bloud of grapes his teeth are whiter than milk For out of these woordes of Iacob doeth the foresaid Rabbi conclude That the asse doeth here signifie Messias into whose bodie and bloud the wine shal
be changed See nowe is not this a strong an inuincible foundation against which the gates of hell can not preuayle For that agrees euen as well together as a fiste in Gentianus nose Besides this are established out of these Rabbines the suburbes of hel and by them declared That the holy Fathers are lodged there against the comming of Messias For that could the Rabbines finely fish out of that which is written in the book of Ecclesiastes There are some iust which are killed in their righteousnesse Doeth not this serue wel for the purpose Furthermore out of the Thalmoode is proued that Marie our Lorde IESUS Christes mother was conceyued without original sinne For one of their Rabbines called Rabbi Iudas Simons sonne doth so speculate saying That the matter wherof the mother of the Messias should bee generate was formed before that Adam fell and so preserued from generation to generation without polluting And this doth he teache out of the Psalme wherein is written O Lorde seeke out the plante which thy right hand hath planted Is not that merueâ—â—ously well alledged the naile hit right on the head Verily it may verie well be compared with an other doctrine of theirs where they saye That God in the beginning did make two Whale fishes a male and a female and fearing least they should bring forth a monstruous generation he killed the one and so laid him in pickle against the comming of Messias at which time he will kill the other likewise and then shall the Iewes make a banket thereof and haue noble cheare for the one Whale fishe they shall eate freshe and the other well powdred And I maruell whether they will not bid our deare mother the holy Church of Rome to their banket But in that they may well inough beare one with another it is inough for vs to kâ—ow that they haue likewise established the fouÌ„dation of their beleefe and doctrine vppon the Thalmoode of the Iewes which is a meruelous great booke wherein all their Caballes that is to say all the doctrines monumentes of their Rabbines all their dreames and visions al their profound and bothomles speculations strange iestes are heaped vp together like a dunghill But nowe for that we shall not neede to rehearse euery thing particularly it is most true that the nation and Caballa of the Iewes is the best grounde and the truest well spring of all the ceremonies of the holie church of Rome For that is specially set forth noted in the booke of Decâ—ees where it is written That she hath borowed her Ember dayes of the Iewes whose order and maÌ„ner saith the text is the original spring whervnto the holy church must sticke fast Yea I pray you who is so grosse and dull of witte that can not conceiue of him selfe that shee hath had of the Iewes the verie example or paterne wherby she hath made and counterfeited so manie faire goodly ordinances statutes and ceremonies Whereby shee hath workmanlie wrought all her silken gilce and embrodered copes vestementes and myters euen as with a fine needle al the riche relikes prounking iewels altars candlestickes candles and torches and to be short al the goodly ornaments which you may see in the church were made by the exaÌ„ple paterne of them And their Sancta SanctoruÌ„ that is to saye The Holie of Holiest or The most Holie place vpon earth which she hath pacte vp at Rome in a corner of a chappell at S Iohn de Laterane whereof hath she gotten that but onely of the Iewes in whose Temple at Hierusalem the innermost most secret place where God did sometimes appeare called in their language Roodes radaschim that is to saye The holie of holiest For in place of that they had there the Arke of the promise with the couering called The Mercie seat or Propitiatorium wherein was kept a viole with Manna and the florishing rod of Moses which thinges our deare mother the holy church of Rome can not come by and therefore hath she set vp another chest with relikes in it wherein she doeth keepe very gingerly and deuoutly the foreskinne or Circumcision of our Lord Iesus Christ with his slippers and his nauell skinne as plainly appeareth by the verses which stand written before the same place which are these vnder written Circumcisa caro Christi sandalia clara Ac vmbilici viget hîc praecisio chara That is to say The foreskinne of Christ And his slippers likewise With the skinne of his nauell In this cofine lies Now after all this haue we not borrowed of the Iewes euen our holie father the Pope and all our Priestes and Deacons yea all our Temples Churches offerings and sacrifices yeâ— marie haue we or else all the holy fathers and Popes haue falsly lied in their heartes which haue scraped together the bookes of the decrees yea and then must Durandus What doe I speake of Durandus yea I say all our stoute Catholike doctours haue dallied with vs whereas they giue vs to vnderstande that they haue borrowed all that of the Iewes But what is this to the purpose Trulie we haue learned in their Phariseis seate and Synagogue That such must bee hanged which breake the Emperours placarde and will rather depende vpon Iesus Christ than vpon the ordinance of the Church Haue not the Doctors of Louen likewise borrowed of them the name of Rabbottenu or Rabbini that is to say Magistri nostri which soundeth in our mother tongue as much as Our masters prouided alwayes that men may not say Nostri magistri for that were herisie but we pronounce it after the Iewish phrase setting Nostri after Magistri as if we should say Masters ours and not Our masters Item that men must set them at the vpper ende of the table and the killing of Prophetes and Martyrs and thâ—n make them goodlie tumbes for therefore it is that they do mainteine the shrines of the Martyrs in such praier and worship in witnes as Christ himselfe said that they are the children of them which haue murthered the Prophets of God and the martyrs or witnesses of Christ Iesus and wil follow the steppes of their forefathers but it is not needfull to rehearse all things particularly considering that the holie Church hath set forth a generall rule hereof in the booke of decrees For in the same text where it is sayde That they haue learned of the Iewes to annoynt their altars and to trimme them with many proper things is argumented and reasoned thus Seeing that the Iewes which did but serue in a shadowe and darke figure did notwithstanding all those things howe much more ought we being by dutie bound to doe the like to whom the verie truth is manifestly reuealed Whereby men may plainly perceiue that is verie lawful for the holy Church yea and that of duetie she ought to doe all things whatsoeuer the Iewes haue done heretofore So that it is
which our louing mother the holy Church hath made vpon it let it bee allegoricall or anagogicall or what it will this is onelie that which makes mightie and liuing because this alone both agree with the iudgement of the holy Church of Rome And all they which doe truely follow her those are permitted to liue in all libertie and wealth yea although they do not beleue that there is a god Therefore whosoeuer will not accept this interpretation of the holie church and vnderstand the scripture ghostly or spiritually as the Catholikes doe vnderstande and interprete the same he is a damned Heretike and his processe is at an ende although he had all the textes of the scripture verie plaine the whole volume of the Bible on his side for the textes can not helpe him without the glasses hee is but a dead man yea though he had an hundred liues lying in a Chest especially if he come once in the handes of the holie Inquisition hee must abie for it it is but lost labour to talke further thereof And for this cause I doe maruell that our good master Gentian will breake his head about this matter namely to proue That the Scripture alone is not sufficient for our mother the holie Church as though that matter were not plaine and euident inough sithence we may daily both see and feele it And yet notwithstanding commes he out here with his profounde speculation in such sort as he hath almost therein forgotten himselfe I cannot iudge otherwise but that the vnmeasurable zeale which hee beares to the welfare of his deare mother the holy Church must haue perforce tumbled him topsie â—uruie ouerthwart the field that he did not well see what he said he is like to kine which are stâ—ung and chaced with a waspe or horseflie they runne on following their noses like mad beasts shun neither stock nor stone For here it seemes that his wittes be rauished For where hee doth say That the doctrine of the holy Trinitie cannot be proued by the Scripture that is farre too grosse Otherwise wee must condemne the foure first Councels of falshoode who did by approbation conclude vpon the same out of the holie Scriptures verie strongly and with vndoubted testimonies of truth yea and if we could as well defend the Masse with plaine textes of the Scripture as the blessed Trinitie may thereby be confirmeâ— a great manie priests no doubt shoulde not eate so leane brewes as now they do It is true that this worde Trinitie neither this worde Consubstantiall that is to say Euangelicall in being substance is not so printed in the scripture But the Huguenots say plainly that they will not make anie brabbling about these wordes but will simply followe the true ground meaning substance of the Scripture Now it is plainly wriâ—ten That there are three in heauen which giue witnes to wit the father the worde and the holie ghost that these three are al one There is likewise written That there is but one Baptisme and one God and yet notwithstanding we are coÌ„manded that we shall be baptised In the name of the father of the sonne and of the holie ghost So that it is apparant that the doctrine or approbation of the Trinitie was not sowed out of the Popes thumbe as purgatorie the holie Masse were but are plainly alledged in the scripture after the letter The like is to be said touching the two sacrameÌ„ts of Baptisme of the Supper of the lord For although this worde Sacrament is not found in the scripture yet the substance the being and the ground of the doctrine is without exception coÌ„cluded out of the scripture according to the letter plaine wordes of the text For the Circumcision and the Pascall lambe are openly called The promises of God and doe signifie the promises of God left in liuely remembrance of his mercie to the coÌ„firming of our iustificatioÌ„ by faith And now doth Paul teach that Circumcision is signified in Baptisme and that the sacrament of the Lords supper is likewise appointed by Christ in remembrance of his death passion Whervpon it is called The new promise in the bloud of Christ and ministred in place of the Pascall lamb Insomuch that heretikes out of that do teach That baptisme the supper of our Lord are onely sacraments that is holy tokens of Gods promises made in the bloud and passion of Iesus Christ. Which we cannot say of that holy oyle nor of their holy confirmation and other Sacraments which our deare mother the holie Church hath instituted of great deuotion and ioyned them to the two first for an help or assistance yea and the same likewise established and defended That Confirmation by her instituted is much more worthie than baptisme which Christ himselfe coÌ„manded And why Forsooth because it cannot be ministred or executed by any simple or common Priest as baptisme may but only by a Suffragane or Bishop and that it makes one ful christned and doth giue the holy ghost more plentifully effectually than baptism doth which was instituted by Christ. As in her decrees and booke of Sentences is in plaine wordes written Now besides all this the heretikes doe also say That wee are not able to alledge or bring out of the holie Scripture so much as one worde which speakes of the Masse nor of annoynting of priests nor of their sinne offrings of their priests office of their pardons Popes bulles no nor of the Pope himselfe nor of the praying to Saints images of our Ladie nor al those saints which do so many goodly miracles nor of their purgatorie nor of their auricular confession nor of their whorish chastitie of Priests Monks Nonnes In summe they will say it is nothing else but mens inuentions and deuises of diuels which the priests haue called to remeÌ„brance to bring in monie by heapes and to pamper their panches with daintie dishes but is not this a spiteful matter And yet our master Gentian letteth that slippe vntouched where he should haue proued That all these pointes are aswell concluded out of the scripture as the twelue articles of the faith He saith in deed that Ieremie had said before That the new lawe of the Gospell should bee written in mens hearts whereby we will conclude that men ought not to seeke them in the scripture but in the head and heart of the Pope of Rome of his holy Prelates for that the Pope hath all lawes both of God man shut vp in his bosome breast as hereafter shal be declared more at large But this serues to no purpose against the Heretikes for they are so lustie that they would make M. Gentian ashamed hereof if he had anie shame in his bodie Which I do not iudge of anie such great doctor who hath long ago put off his shamefast shooes and laid them aside nay â—ast them cleane away But
in the ende his braine did waxe feeble and he starke madde that man in his booke which hee did write vppon this matter saieth That herein chaunced a great miracle to witte that the bread is no more bread but that there doeth remaine onelie the qualities of the bread hanging in the aire without grounde or bottome as if a Cow should hang vpon a cherie tree and that yet likewise there remaines amongst these qualities a perfect substance of bread so that it is still bread and yet notwithstanding it is no bread In summe you shall finde as manie peares as plummes Yea is no and No is yea Chickens eate haie and with them horse turdes and good sweete figges are all one There are manie both hie and lowe speculations amongest our Doctours who yet trauell continuallie like Asses to vndo this knotte and yet can not bring it to passe For the deeper they wade in the matter the more they are wrapped and entangled therein For they perceiue verie well that it will not come to anie good perfection so that the bread should become the verie bodie of Christ for that then it must needes followe That the bread died for vs and that a dead and liuelesse creature should be our God and Sauiour and yet would they verie faine bring the matter to passe so that they would seeme to sticke to the word of God and yet for all that mainteine and vpholde their Transubstantiation also They do well consider that they can not iustifie the wordes vnlesse they do expound them sacramentallie and figuratiuelie as the Heretikes doe who make no great matter of vengeance wittie questions But our Doctours and faithfull Catholikes wil neuer come to that baite they will rather spend both hide and haire than they will recant giue ouer their opinion yea it were also an eternal slaunder for our deare mother the holy church and a meane wherby she shuld susteine to great damage For Transubstantiation is the verie best fisheponde and shambles that belongeth to her kitchen and therefore will shee defende that with tooth and naile and in no wise suffer it to bee plucked out of her handes Wherefore it is no maruell that our Doctours had rather inuent newe miracles one vpon another and make newe and straunge glosses neuer hearde of before yea turne all topsie turuie neither touching the heauen nor the earth and brall and chide one against another like whoores knaues and cutpurses than they would consent and agree to doe such a spitefull displeasure to their entirelie beloued mother the holy Church of Rome as to ioyne with the Heretikes her mortall enimies to fetch out of Paule or out of the old Fathers a sacramentall exposition and thereby to doe iniurie to the worthie Transubstantiation They are yet besides this in great difference dissention about manie questions depending vpō the same matter for they cannot conceiue whervpon the qualities of the bread are founded or grounded considering that it is no more bread then that it cannot be said that the bodie of Christ it self shuld be round white sauour weigh as bred then whether this weight this roundnesse and this colour remaine hanging in the aire without anie prop or that they are cleane consumed or where they remaine Item when the offertorie or Oste is broken what is there broken whether the accidents and substance of the breade or the verie bodie of Christ it selfe Item whether this transubstantiated body is so quickly gone when there commeth a Mouse or a Ratte to gnawe vpon it or when Mothes or wormes do breede in it Thereof they dispute a pace whether the substance of the bread doeth then with his accidentes and qualities get him home againe or that the Rattes or Mice do gnaw vpon nothing else but onely vpon the accidents and qualities without touching the bread It is verie true that the maister of the Sentences did leaue off this point very slenderly For these are his wordes Verelie it may well be said that vnreasonable beastes do not eate the bodie of Christ although it seemeth they doe so but then what is it that the Mouse taketh or what is it that shee eateth That doth God knowe Yet notwithstanding those other doctours which haue written vpon the booke of Sentences are not therwithall satisfied but will yet haue a further consideration of the matter especially considering that the glosse of Henricus de Vrimaria written vpon that text saieth thus That the mouth of a Mouse is not so vncleane as the mouth of a sinner And all they generally doe teache that the sinners doe without doubt eate the verie bodie of Christ Ergo Potlid Nowe besides this yet can they not agree amongest themselues to knowe whether all the woordes which they of themselues haue added which are not written by the Euangelistes doe serue necessarily to the Transubstantiation or no For Thomas de Aquino will stoutely defende That they are most necessarie therevnto and that without them the Tarte cannot bee well baked Now against this Bonauentura and maister Henricus de Gandauo with diuerse other writing vpon the fourth Booke of the Sentences say that these wordes serue onely to beautifie and set foorth the other for comelinesse sake but it is needlesse for Scotus to write his opinion considering that it cannot bee certeinly knowne whether they bee verie needfull or no. And yet notwithstanding he doth conclude that the Priest is bounde to say them neither more nor lesse than as if they were most necessarie to the framing or making of the Transubstantiation And Guido de monte Rocherii doeth flatly confesse That he knowes not what to say to the matter Then further they are in contention whether the water which they doe mingle with the wine in the Chalice is first chaunged into wine and after that into bloud so that there shoulde be two transubstantiations at once Or that it is incontinent and by and by turned into bloud as well as the wine And if it become bloud as appeareth it shoulde by the example of the two Gosseps of whome I spake before by what power that can bee so seeing Christ did not meddle with anie water nor the Euangelistes doe not write anie thing thereof And then if the Priest shoulde putte more water into it than wine whiche they doe not gladly or willingly whether then the Transubstantiation shoulde take full effect or that it would stay for doubt of drowning in the water Item if by chance after that the wine be consecrated turned into bloud one should put into the Chalice as much wine more whether then the first wine shoulde bee no more bloud but become wine again or that it should be bloud and wine mingled together either that it shoulde all together bee turned into bloud Item whether a Priest may say and serue Masse with vinegre or veriuce or with must or whether for neede with beere and whether that the beere after the
mother How can it be that she should be so ouerseene should then all good catholikes haue hitherto reckoned and still do reckon without their host should our forefathers haue deserued none otherwise by building Cloisters Abbies Trentals Masses and such like deuotions should all that be lost O no I defie that We will rather forsake the whole Scripture Peter and Paule with the whole rable of them than that such a slaunder should rise and take place in the holy Catholike Apostolike Popish church of Rome For if that were so then should all our Decrees decretals all our Sentences and Seâ—tentiaries al orders ordinances old customes vsages priuiledges and old proceedings of the holie church all masses with the appurtenances al priests and priestly doings and so one diuell with another be cleane ouerthrowen And then it must needes followe that the Lutherans Zwinglians Caluinistes shal yet againe beare the swing all the shorne swarme of holie shauelings with all the Sophisters Theologians of Louen with all the newe Bishops Abbats Monks Prelats giue place To what purpose then I pray you should the Duke of Alba with his Spaniards serue hauing taken so troublesome a iournie vpon him to stand the Bishops instead of Sargeants hangmen and to set vp the ruined Romish church in her authoritie againe O no no we will neuer be giuen to vnderstand beleeue that the scripture doth teach this for otherwise the scriptures must be heretical directly against the holie church then shuld the scriptures haue deserued to be burnt aswel as the Huguenotes Wel surely our Doctors of Louen haue likewise perused the scriptures our newe Bishops do daily reade their seruice Masse booke at lest when they haue leasure but they find not this written there therfore it is to be thought that either the heretikes haue other Epistles Gospels than is written in our Masse booke read in the church or there is more malt in the mill than the miller will be acknowen of For although our mother the holy church is content to graunt the heretiks that Christ is our right redeemer hath sufficiently satisfied for our sins because it shal not seeme they haue vtterlie forsaken Christ thrust him out of his seat yet is not that so to bee vnderstood that he onely must be taken for our ful raunsome and satisfaction or that he should haue fullie made our peace with God the Father through the offering vp of his bodie bloud so as we should now through his merites be esteemed for righteous and the children of God and haue an assured belefe that God hath for his sake forgiuen vs all our sinnes is to vs a good louing Father as these heretikes will needes proue by their Bible No no it wil not go so easilie to worke we must go otherwise to worke we our selues must paie our debtes with our owne monie satisfie God sufficiently for our sinnes or otherwise all would be naught For it doth not beecome the mercie of God saith the councel of Trent that he should forgiue vs our debtes for nothing without anie former satisfactioÌ„ And although it be so that Paul doeth take on him to defend that Abraham hath no iust occasion to presume of him selfe before God of any desert or former works yea saith That he that works not but doth stedfastly beleeue in him that doth iustifie the vngodly to him is his beleefe for righteousnesse as Dauid also saieth touching the iustification of those to whom God doth impute righteousnes without any works by these words Blessed are they whose vnrighteousnes is forgiuen and whose sins are couered Blessed is that man to whoÌ„ God imputeth not sin yet that holie ghost of the couÌ„cell of Trent hath concluded the contrarie saying thus Whosoeuer will defend mainteine that the vngodly are iustified by faith only that for the obteyning of Gods mercie his works are not needful let him be accursed And our Doctors of Louen haue once for all acknowledged iudged That God may not impute righteousnes to any maÌ„ through faith vnlesse he be righteous of him selfe For consider this is the conclusion of the worshipfull profound learned Magistri nostri Ioice RaueÌ„stein of Thielt in his booke which he now a while agoe did write against the Lutherans of Antwerpe This pretended righteousnes saith he doeth tend first against naturall reason for it cannot stand with any natural reason â–ª that one which had no wisedome in his head should yet notwithstanding be called wise either else righteous who hath no inwarde righteousnesse in him selfe Secondarilie it is slaunderous against the holie Ghost who hath testified and witnessed of manie men in the scripture that they were righteous before God so should the holy Ghost be attached for a false witnesse Thirdlie it doeth differ from the doctrine of the Catholike Fathers Consider now here we haue a clere iudgement irreuocable sentence wherevpon it must rest That Paule hath spoken amisse in saying that God doeth ascribe righteousnes to the vngodlie without any works For what is the meaning of this ascâ—ibing our alowing Our sharpwitted Magistri nostri of Louen can not by their naturall reasons nor with al then Syllogismes Quotlibets nor other speculacions conceiue the same no nor will permit that God should impute righteousnes or yet couer sinnes through the merites of Christ to one that were not righteous of him selfe by deeds that had sufficiently satisfied for his sinnes by his deeds so that God is not licenced to name things that are not as though they were as Paule ascribes vnto him or to deck vs with a righteousnes and obedience which we haue not deserued our selues our deare mother the holie Church of Rome doeth esteeme it for a foolishnes vntowardnesse and blasphemie against God that Christ onelie should be our wisedome our righteousnes our holines and our only redemption Shee will haue it that we shall euen of our selues and by our selues haue our owne wisedome righteousnesse holinesse and redemption before God at least if we will be esteemed for righteous She doth esteeme it for a foolish and faithlesse trust that one should trust to the righteousnesse of anie other than him selfe She will haue it that euerie one shall be iustified by his owne righteousnesse and by his owne merites and therewithall satisâ—â—e and pay all the sinnes and offences wherewith hee may bee by anie meanes iustly burthened It is true That originall sinne hath some preeminence and that it may not be tried to the vttermost point For notwithstanding that originall sinne is that which makes vs the children of wrath and brings vs to death yet will our mother the holie Church stay a little and pale in Gods determination and persuade the best betwixt both saying That it doth not well become the righteousnesse of God that he should deale with those which before baptisme haue
of necessitie it must thereby receiue the mercie of god And in the end is giuen vnto it a white cloth or a coyfe and a waxe candle burning which the Godfathers do receiue in the name of the childe which surely is maruellous acceptable welcome vnto God as the holy Church doeth beare witnesse euerie Easter eeue singing vnto the waxe Candle whiche the Priestes do at that time hallow Talia igitur Domine digna sacris altaribus tuis munera offerimus quibus te laetari religio Christiana non ambigit That is to say Therfore Lorde doe wee offer vnto thee such worthie presents and giftes vpon thine altar wherein as Christian Religion nothing doubteth thou doest greatly delight and reioyce c. How must he then reioyce herein when hee shall see all these precious giftes and goodly ceremonies together whereby deuout persons haue greatly refourmed and trimly set forth the ordinances of his sonne Iesus Christ Will not he with a good will forgiue both originall sinne and also the rest of the whole debte seeing hee is so wâ—rshipfulâ—y paâ—ed with wax with tallow with creame and with spittle And then doeth not hee forgiue for nothing and onelie for the merites of Christ as the Heretikes say but he is satisfied with redie paiment And if he will not yet be therewithall content then we will fill his hands with a heape of deseruings of holie Saintes of both kindes for which onely he must vndoubtedly forgiue the whole debt yea although it were asmuch more insomuch as there shall not be left one iot vnsatisfied But howe nowe may some deuout Catholike heart thinke is Christ then nothing at all accounted of nor regarded by our deare mother the holie Church O yes by Saint Marie for shee doeth vse him specially to stoppe all holes withall For if so be that neither our paiments and satisfactions nor the merits of saints would be sufficient to discharge the whole debt but that there should remaine some behind vnpaid then that must be laide on his necke But if we be of our selues sufficiently furnished to satisfie all that resteth or if wee can by some of the Saintes to whome wee haue good deuotion get a good suretie or pledge which will answere for all then wee shall haue no neede to trouble Christ much wee can spare him well enough Then onelie if we hauing done our best to satisfie all our selues or to finde a sufficient suretie and yet can not bring either of both to passe then saieth our deare mother the holie Church that Christ must come foorth Vt suppleat nostros defectus that is to say To supplie our defaultes and to stoppe all holes But nowe because all this doeth seeme verie vnhandsome and that Christ might perhaps take this in euill part and perchaunce forsake vs and cast vs cleane off and send vs back againe to our Baalim and other Patrones at whose handes wee haue first sought help as he hath oftentimes giuen warning by his Prophetes so as then by that meanes we should fall betwixt two stooles in the ashes and so be forsaken on all sides To auoid this daunger the catholike doctors haue a little strengthned the rampier and baked the cake after another maner as may appeare in the said booke of Iodocus of Rauenstein where he writeth Whereas men do charge vs that we teach that Christ shoulde haue satisfied only for originall sin or other sinnes coÌ„mitted before baptisme that then the Masse should satisfie further for the other sinnes our meaning is not so and if there be anie such which do so vnderstaÌ„d or haue any such opinion we vtterly renounce their doctrine And truely their particular iudgement ought not to be applied to any former iudgment of the Catholike doctrine touching the Masse for the verie meaning of the holy man Thomas de Aquino was neuer such as appeares plainely out of that which hee writeth in the third part vpon the first question in the 4 â—rticle whereof he writeth It is most true that Christ came into this world not onely to take away that sinne wherein naturally all the posteritie of Adam are borne but likewise to the cleansing of all other sinnes And in the 49. question of the said thirde part Christ saith he hath released vs froÌ„ our sinnes Causaliter that is CoÌ„cerning the cause to wit for that he is the onely cause of our releasment through which all our sinnes are to bee forgiuen as well those past as these present or to come And then againe Forsomuch as the passion of Christ is a sure â–ª generall or common cause of the forgiuing of sinne it must needes follow that it bee annexed to the washing away and purging of the sinnes which we our selues haue coÌ„mitted which is don by baptisme penaÌ„ce and other sacraments which haue power through the passion of Christ c. In summe this is their meaning That as the sinnes wherein wee fell before baptisme haue not more aduauntage than the other but must all alike be holpen thorough penance and Sacramentes which are the right satisfaction and true raunsomming through which God is made at one with vs and hath forgiuen vs our sinnes And yet they haue not gotten this power only of themselues but for that Christ hath through his merits and passion deserued the same so that by this order Christ hath now his part in all things seeing that he in all the merites of the Masse satisfactions and other good workes is alway by our deare mother the holy Church called to be one And this office is committed vnto him that hee shall alway trudge vppe and downe to and fro farre and neere with the merites of good workes and satisfaction as a common messenger trauell so as they may continue in their full estimation and worship And for that cause it is that in all their blessings hallowings consecrations coniuring and bewitching in all Collects Secrets Complets and in all Ceremonies of the holie Church wherein they pray vnto God for the forgiuenes of sinnes for euerlasting life for all other good gifts either spirituall or temporall which she requires in consideration the power of her almes deedes fasting and abstinence through merites keeping of holidayes and by the strength and power of her hallowed waters salt candles palmes hearbes oyle tallowe reliques holie clothes and also through the might of the Sacraments the Masse and merites of Saintes and such other like things and yet alway in the end they adde this conclusion Per Christum Dominum nostrum that is Through Christ our Lord. As though they woulde say that those Ceremonies and creatures which they offer vnto God are the right marke to shoote at but Christ must giue the aime or else that those are the true mint or coyne wherewith they make paiment to God and doe fullie satisfie for their debtes and that Christ is he which doth value and allow the monie for currant And that this is
names to the holie Church when they shall be so vnderstoode and when they shall â—ot be so taken Now doeth our deare mother the holie Church inioy dâ—uerse other goodly and plaine Scriptures wherewith â—o prop vp and make fast the seate of our holâ—e father the Pope as specially where it is written That Christ came to fulfill the will of his father For of that must needes follow That all good Christen men are bound to fulfil the will of their holie mother the Church of Rome of which church the Pope without all doubt is the supreme heade And againe God speaketh by the mouth of his Prophete Esaias But doth the axe boast it selfe against him that heweth therewith Or doeth the sawe make anie bragging against him that ruleth it Signifying thereby that the king of the Assyrians had no power against the almightie God who woulde vse him as an axe or a sawe to punish and correct his people by him Out of this hath our mother the holy Church of Rome concluded and as she saith made it appeare clearer than the Sunne that there is no power nor authoritie in this worlde but in the power of the holy sea pope of Rome to correct or punish the same And this shee doeth establish yet more strongly by the wordes of Paule who saith That the naturall man cannot conceiue nor vnderstand Gods doings but the spirituall man doth vnderstand rule all things but may not be ruled of any man. For this doth the holie Church vnderstand by the pope of Rome that he is of himselfe so spiritual and ghostly that no man may nor can iudge nor punish him Now further his power is established in the first booke of Moses called Genesis where it is written That God in the beginning did shape both heauen and earth For now that is as much to say after the exposition of the holie Church of Rome that the Pope is the beginning of all things Considering there is no mention made but of one beginning It is not said In the beginning as of mo or manie beginnings and therefore whosoeuer should compare the Emperour to be as good as the Pope he is a rank heretike of the sect of the Manichees who saide There was mo beginnings of all things than one What thinke you now of this Is not this a good bagpipe to play a galiard vpon But now tarie yet a little it is likewise writen That God did shape two great lightes a greater and a lesser which do signifie after the interpretation of the holy Church that the pope of Rome is aboue all other Potentates aboue the Emperour for he is the Sunne the Emperour is the Moone Whereby nowe is clearely to be seene that Moses had a foreknowlege of the pope his authoritie And Iob must needes haue had some feeling of his coÌ„ming For thus God said vnto Iob Knowest thou I pray thee how the heauens are gouerned Or canst thou rule him vpon earth That is after the interpretation of the holy Church That euen as in the heauen one eternall God doth gouerne all things and as the holy Trinitie is brought to one onelie vnitie The like consequence must fall out here vpon earth So that here the Pope onely must haue dominion ouer all estates dukedomes kingdomes other whatsoeuer in consideration that hee is the onely line leuell and compasse whereby all other people are and ought to be directed And in consideration hereof is the prophesie of Paul thus vnderstood saying Vntil the fulnes of the Gentils be come and then shall all Israel be saued ioining this with that which Christ said So that there shal be but one flock one sheepheard as to vnderstand When all the nations vpon earth shall be subiect to the Pope Like as now in our daies we haue seene a good beginning do daily see with our eyes very great apperaÌ„ce of more And that the Pope ought not only to haue a spirituall gouernment as a Bishop but must likewise maintein a worldly gouernment as a king is by clere testimonie of Scripture of our deare mother the holy Church approued For there is without doubt a plaine text that the Apostles did say Behold here are two swordes Wherevnto Christ answered not saying That it was too manie but that that was inough Now out of this doth our deare mother coÌ„clude That the Pope of Rome must vse two swordes to wit a spirituall a temporall sword Ho ball ho how will this sound in the eares of the Heretikes But now must they vnderstand for a speciall matter that a good while ago there was in Spaine an honest man who coulde not vnderstand it so saying that this scripture did serue nothing at al to that purpose And by and by the holy inquisition which is the dearest and chiefest nourse fosterfather of the Church of Rome did take him and burne him at a stake as one which had highly blasphemed because that vpon his opinion should follow that the holy church hath not full power to interprete the scripture as she will which I assure you is a terrible slaunder Therefore haue these heretikes need to looke well to the matter kepe their tongues giue eare to other testimonies and witnesses For yet besides this Christ said to Peter Put vp thy sword into the sheth Out of those words doth plainly appeare as our holy father Bonifacius the 8. saith That both the swordes as well the temporall as the spirituall are vnder the power and iurisdiction of the Church Yea and it is verie necessarie that the one sword be subiect to the other which is to be vnderstood That the temporal iurisdiction and authoritie must be subiect to the spirituall ecclesiasticall power and authoritie For according to the saying of S. Paule There is no power or authoritie but that which is appointed by god Truely saith he there would be no good regiment if the one sword were not subiect to the other and that the lower and inferiour were by some good meanes brought in subiection and obedience to the higher and superior Consider this is the onely naturall and grounded interpretation of the before alledged text of the holie Scripture as our deare mother the holy Church hath interpreted the same word by word Is not this Popingaie then trimly shot downe Lee these Huguenots and Lutherans come out now who crie alway that we cannot establish the power authoritie of the Pope by anie scriptures now they may see that we haue scriptures â—now to hit the marke withall But now will we teach out of the scriptures That the Pope only hath power to consecrate and halow Churches to blesse altars Marke well the wordes plainly set out in the Psalms where it is written Except the Lord build the house their labour is but lost that build it For this is the verie text that the holy
fathers assembled at the couÌ„cell of Carthage were chiefly perswaded by to giue speciall commandement That no coÌ„mon or simple Priest shoulde take vpon him to doe any such thing Was not that I pray you a matter of importance to consult vpon And yet besides this it is there written I am the vine you are the branches â–ª he that remains in me I in him shall bring forth much fruit which the holy Church vnderstanding of the pope hath resolutely coÌ„cluded That no man may consecrate or hallow any Church but he alone Think you not that they had great reason so to do And therefore no doubt they are herein verie well founded and vpoÌ„ great reason persuaded out of this and all the other texts before alledged â–ª to conclude teach and determine thus That the Pope is not onely a man but Gods Lieftenant yea a God himselfe vpon earth by which occasion hee doeth likewise chaunge his name at suche time as hee is promoted to the Popes seate specially for that hee doeth likewise after his nature and from the degree of a man is become halfe a God. And vpon this consideration must his mandates be obserued as Gods commaundements Yea it is not lawfull for anie man to doubt or to reason vpon his title authoritie For hee may if it so come in his head set vp and establish a newe seruing of God or religion and all men must of necessitie folow his commandements how heauie or incomportable so euer they be For he can of an arrant knaue make an honest man neither may hee by anie man be iudged or punished no not although he runne headlong to bel and carie a great companie with him seeing it is he that iudgeth all men by his absolute power Yea thâ—re is giuen to him a full power authoritie as well in heauen as in earth and he must be of all men esteemed holie yea although hee were knowne to be an arrant knaue vile varlet neither may anie man say vnto him Wherefore do ye so or so And therfore the holy Church doth say declare pronounce That it is most nedfull that all Christen men for their saluation sake submit them selues wholie vnder the Pope of Rome as it is written in the first of Iohn And of his fulnesse haue we all receiued eueÌ„ grace for grace Which being vnderstood according to the letter may wel be applied to Christ but after the spiritual vnderstaÌ„ding which is according to the interpretation of the holie Church and of the Catholike Doctours it is without doubte to bee vnderstoode of the Pope of Rome And therefore doeth Esaias say What will ye doe in the day of the visitation and destruction which shall come from farre To whom will ye runne for helpe Or to whom will yee giue your honour that he may keepe it This is nowe to be vnderstoode after the interpretation of the holie Church That the Pope of Rome is all our honour and wealth For howe can it be otherwise vnderstoode Considering that hee hath the power to choose anie man or woman whoÌ„ he liketh of and him or her in the name of God or in his owne name yea and that without the will or consent of his Cardinals declare pronounce and iudge for a Saint canonize them put them in the Kalendar place them in the register of Saintes and so appoint them a roome in the Romish Hierarchie either amongst Angels and Archangels or else amongst Martyrs Confessours as he shall thinke good willing and commaunding That in euerie Church one holie day shal be kept for them and deuoute seruice said and done that day as to an holie Saint is proper apperteining yea and further giue and graunt to all such as shall once a yeere being shriuen and doing penance goe on pilgrimage visite the tumbe of such a newe Saint pardon of all their sinnes for one whole yeere and fourtie dayes Yea moreouer he may if it be his pleasure depose deface and blotte out of the Kalendar and register such as haue bene a long time canonized and worshipped as did appeare by Pope Boniface the 8. who caused Saint Herman of Ferrare to bee digged out of his graue and burnt after he had bene taken and esteemed for a Saint more than twentie yeeres And that which is more wee finde written That Pope Clement the fift about the yeere of our Lorde 1309. did charge and commaunde the Angels through his Popish authoritie power that they should take the soules of all such as comming in pilgrimage towardes Rome did die by the way and forthwith carie them into heauen without anie delay or tarrying or without letting them once smell the fire of Purgatorie as appeareth by his Bulles herevpon granted and made whereof diuerse copies doe at this day lie at Vienne at Limoges and at Poytiers townes in France in the chestes where the priuiledges of the same Townes are kept Wherefore then I pray you should not wee willinglie accept him for all our wealth and honour seeing hee can canonize make and vnmake hee Saintes and shee Saintes and hath likewise power ouer the Angels of heauen I doe not speake of this that hee as a King and Priest can make God yea and create him who onelie createth all thinges as it is written in the booke called Stella Clericorum which is to say The starre of the Clerkes or Priestes wherein all Priestes are named Creatores Creatoris And nowe he maketh all Priestes so that he may iustly bee called Creator creatorum creatoris that is to say The Creatour of those which haue shapen and created the verie Creatour of all things So that the writing of Paul to the Thessalonians where hee speaketh of the Pope of Rome is not amisse where he saith That he shal extoll and aduance him selfe aboue all things that is named God or Gods seruice and shall sit in the temple of God as though he were God him selfe and proclame him selfe for God. Which thing also was before spoken by the Prophete Daniel That hee should lift and set vp him selfe aboue all Godhead and should speake maruelous things against God and do euerie thing after his owne lust placing him selfe aboue all things in the worlde distributing landes and kingdomes euen as hee best list and will. Nowe according to this prophesie hath our deare mother the holie Church ordeined and concluded That hee hath full power and authoritie to doe what soeuer his will and pleasure is and that he may dispense both with the old and newe Testament with anie othe vowe or promise In summe hee is ouer and aboue all iudgementes of God or man to make of nothing something of streight crooked and of crooked streight to transubstantiate and chaunge the forme and substance of things euen as it shall come in his head For vnto him are all lawes iudgements subiect and
of Rome with all his Cardinals who are deftly decked vppe with all costly iewels like Puppets And hee shall receiue a mouth speaking great and wonderfull things so that all the worlde shall say Who is like vnto him Euen after the same sort as you see the Pope giue forth strange things touching his owne person and doeth attribute to himselfe a certeine power authoritie aboue all kings princes and angels in heauen yea euen aboue the sonne of God and which more is aboue God himselfe Insomuch that vpon this consideration our deare mother the holie Churche hath concluded that hee shoulde bee called Papa as though men should say Pape which is as much to say in our language as a wonderfull shreeke or hem in derision For it is a worde which doth signifie a monstrous wondring for because that he is a wonderfull monstrous and straunge beast Insomuch that one of his owne Poets doth call him Papa stupor mundi that is to say The wonder or mocking stocke of the worlde Euen as if a man shoulde say Tushe who is to be compared to him So that it is most apparauntly to bee seene that Saint Iohn in his Apocalypse doeth as it were euen point to him with his finger and that Daniel and Paule doe in many places of the Scripture paint him plainlie out in all his feathers In so much then that these Heretikes are farre ouerseenâ— when as they will say That the Scripture doeth not make anie mention of the Pope of Rome considering that wee haue proued all his authoritie to be grounded vpon the Scripture in such order as there is nothing to be said against it The xi Chapter VVherein is set foorth howe that no Priesteâ— nor spirituall persons are subiect or vnder the iurisdiction or power of the temporall Magistrates or Officers NOwe let vs come to speake of the other Priestes and spirituall persons who are throughlie furnished in all points with their Officials Deanes Archdeacons Vicars Inquisitours Sumners Prisons Places and Instrumentes for punishment so as they are not in anie point subiect to anie temporall Officer or Magistrate Neither may anie of them haue anie their causes or questions debated or determined before anie temporall Iudge or Officer so farre as they haue shauen crownes which is the right marke character of the citie with seuen mountaines whereof Saint Iohn makes mention in the Apocalypse And the same is likewise to bee proued by plaine textes of the holy scripture And for the first it is written That when as Lot went about to dissuade the wilfull Sodomites from their abhominable actes they saide vnto him Thou art come hither among vs and art but a straunger here What hast thou to doe for to take vpon thee to correct and iudge vs Out of this Text hath our mother the holie Church of Rome finally concluded that the Priests may not bee iudged nor punished by temporall Magistrates and Rulers vnderstanding the matter thus That the Priests are vndoubtedly right Sodomites Burgesses borne and maisters of this worlde by inheritance considering that they are made by the Pope to whom the worlde doeth absolâ—tely apperteine and that the temporall Magistrates and Officers are but as straungers who haue but as it were the gouernement of the world by lease at the handes of the Pope and his Priestes And therefore it doth not become them for to rule or punish the natiue Burgesses of Sodom and Gomorra that is to say the Priestes and Spiritualtie For so hath the Pope Anacletus determined and set forth in his Deccetals which interpretation of his is by our deare mother the holy Church allowed for good and registred in the booke of their decrees for an article of our faith Secondarily the same is proued by a speciall text out of the Gospell where it is written That Christ did driue or chace the buiers and sellers out of the Temple with a whippe or scourge For thereby it is apparant that the Priestes or Spiritualtie may not by anie meanes be punished by anie temporall Officer as is concluded by the forenameâ— Anacletus and the holie Church of Rome vnderstanding the matter thus That the Priests are to be esteemed as the very changers sellers in the Church who do vtter their merchandize so deare that the sight of them manie times will stand a man dearer than the best ware that the Habardashers of Paris and Lions haue in their shoppes And although other chaungers of monie and vsurers did inioy the benefites of the like priuiledge as well as the Priests to witte that they were with the same whipping driuen out of the temple yea and although dogs be sometime vsed after the same manner yet considering that the Priestes are my white sonnes and must haue somewhat the more preeminence and aduauntage specially for that their merchaundize are of more estimation than the rest and their incense of better smell than the incense that the dogges smother abroade in the Church Insomuch that the holie Church of Rome doeth vnderstande this by the priests onelie to wit that temporall Magistrates or Officers shall haue no iurisdiction ouer them considering well that Christ had them in such estimation as he himselfe onelie woulde whippe them out of the Church And yet hath shee more strongly established the same by the plaine Texte of the Prophete Dauid where it is written God stoode in the middest of the Gods that is to say of Priests and Prelats Againe I haue said All you are Gods. Now truth it is that the whole Psalme doeth after the letter speake of Kings and Gouernours of this world yet notwithstanding our deare mother the holie Church hath vnderstood the same wholy of the Priestes and Spiritualtie according to the spirit and that specially by reason of sixe weightie causes to witte First because the whole text doth conclude as well or rather much better vpon the Priestes than vpon anie other for it is written That will not vnderstaÌ„d but will walk in darknesse and set the whole world in a rore Which wordes seeme to conclude so well vpon Priestes and Bishops as though they had bene spoken only to them Now secondly the Priests are of much more estimation better than any Kings or Princes yea they do excell them as far as Leade doth Gold and therefore must Emperours bow downe their heads vnder the knees of the Popes as is plainely set forth by the holie father Pope Gelasius writing vnto the Emperour Anastasius and registred in the decrees Yea they are the light of the world Fathers Maisters to all men so that they deserue much better to be called Gods than either Kings or other Rulers do or can deserue Thirdly the Priestes are of more worthinesse and estimation than Angels For as our deare mother the holie Churche of Rome hath verie well concluded an Angel may not sing nor say Masse for that hee hath not the priestly character
But I will leaue that to the Doctours of Louen to dispute vpon when they are set vnder the roofe with a Gallon of good Rennish wine for they can not away with Pittaw as for vs whether it be a lie or a true tale it is all one but thus much there is of the matter that our holie father the Pope is in possession and doth enioy the landes which S. Peter left vnto him by testament by the same token it is called Patrimonium S. Petri that is Saint Peters patrimonie â–ª He is likewise in possession of the rich iewels and bagges of the holie Sea of Rome and of the precious triple crowne and other rich and costlie peeces for all the Bishops must sweare that they shall to the vttermost of their power helpe to keepe and augment the said iewelles and that Patrimonie But what needeth all this Paule him selfe saith That Bishops must keepe hospitalitie and bee harborous And then is it great reason â–ª that their purses should bee well filled for to enterteine Kings and Princes and to make them great cheere For how should they els bake good cakes if they haue neither fire nor fatte I assure you if they had not that preeminence and aduantage they would not buy Bishoprikes so deare neither would they pay thirtie thousand Ducates for a Pallium if they must afterwardes say with Peter Aurum argentum non est mihi I haue neither siluer nor golde But that is nowe all cleane turned and the chaunce is chaunged therefore must the Priestes and Prelates nowe a dayes bee riche and possesse the goods of the worlde considering that their father and master the Pope is Lord of the whole worlde as we haue sufficientlie proued in the 11. and 12. Chapters before The xiii Chapter VVherein is set forth by the Scripture the praying to images NOwe will wee treate a while of the praying to images and see with what Scriptures it is defended For that second holie Councell of Nice is without doubt maruellous well furnished of excellent scriptures which serue as fitte for that purpose as Roses for a swine stie But we will onlie choose out and set forth the principall and most meete to serue our turne to the intent that euerie man may iudge by those what all the rest are Among other they haue fetched out of the olde testament That GOD did shape man to his owne likenesse and therevpon concluded That men may verie well haue images Item that God hath diuided the light from the darkenesse and therefore saith Agapius that most holie Bishop of Caesarea I accept images gladlie and cursed bee all they which are of other opinion Aha my friendes Howe like you this geare And after that is the writing of Adrian the Pope of Rome read wherin hee saith That Iames did pray to Iosephs staffe or else to Ioseph him selfe Then I pray you wherefore should not wee pray to images For although that Heretikes do herein so crie out with the Hebrewe texte which saith That he prayed to God leaning vpon his bedde or vppon a staffe for it may be taken both wayes yet notwithstanding it is sufficient for vs that our deare mother the holy Church hath vnderstood it otherwise and that all the forked Bishops which were assembled at Nice haue otherwise interpreted it For they you must vnderstande could not misse nor erre seeing they were assembled inspired and gouerned by the holie ghost of the Empresse Irene whose spirit was so zealouslie addicted vnto the worshipping of images that shee did put out her sonnes eyes who was the right and naturall Emperour and so kept him shut vp in prison to the ende that she might haue the rule and gouernement reigne as Queene all alone and set vp and extoll images according to her owne minde Wherfore should not we then beleue this holy Ghost Whereas he hath declared by the mouthes of the Bishops that there was a litle proper fellowe carued out vpon the end of Iosephs staffe as you see vpon the staues that children and fooles doe ride vpon yea and that the same pretie fellowe was by Iacob worshipped Then do they further alledge this â—ext The soules of the iust are in the handes of the Lord. Againe God is maruellous in his Saintes For by these Saintes doe they vnderstand nothing else but dumbe Saintes or images which stand in the church for that it is written in an other place The Saintes which are vpon the earth Item Noah did set vp one altar vnto God and Abraham likewise with manie other mo And it is good to be thought that they would not set vppe anie altars without goodlie images of our Ladie of Saint Christopher and of S. Anthonies swine and such like to stand vpon the altars For an altar without Saints is like a Cowe without a taile or a Turd without Sugar Againe Moses did make the Propitiatorium which is the round chest of pure golde and did by Gods commandement seâ— two Cherubims vpon it And wherfore then should we not set images vppon our altars according to the commaundement of the holie Church For whereas the Heretikes will say that these two Cherubims and the golden chest were couered and hidde so that no man could see them much lesse pray vnto them to that our deare mother the holie Church of Rome doeth answere that they can doe so likewise For the whole Lent through they do cause their images to looke through a blewe cloth and plaie bo peepe and so they continue till Easter then come the Priestes and play their paâ—tes and so bidde Coppin out of a corner and shewe his face like a man So then these Heretikes haue no cause to praâ—e and say That our images are neuer hidde or couered Againe our holie fathers say that notwithstanding the Cherubims were kept close so that no man might see them for that no man mighâ— enter into that holie place but onelie the hiâ— Priest and hee but once a yeere yet did not the Iewes forbeare to pray continuallie to the same For so haue the fathers at the same Councell concluded out of their owne heads Nowe thirdly the holie fathers say That seeing images may be had secretlie wherefore should wee not much rather haue them openlie to pray to them For notwithstanding that God hath forbidden it yet he must bee giuen otherwise to vnderstand the matter for he was not yet informed that images are the bookes of the Laie people till such time as Pope Gregorie came and â—aught it for a perfect doctrine But nowe euerie man doeth knowe that bookes must be laide vppon a deske that euerie man may reade on them and are not to bee cast behind a banke or in a corner For it is plainlie written that a candle is not to bee set vnder a bushell but in a candlesticke that euerie man may bee lighted thereby which the holie fathers doe likewise vnderstande by the
house For by these followeth that the Churches must be trimmed vp with goodly images Item O Lord I seeke thy countenance Item O Lord the rich shall pray before thy face Item Let the light of thy countenance shine vpon vs. For out of these textes do they conclude that men ought to haue our Lords visage goodly painted and to pray to it And for that cause it is that euerie yeare at Rome vpon good Friday the holie Veronica which is an old ouer worne cloute whereon they say our Lords face is painted which they pray vnto with great deuotion And the common people crie alowde Misericordia misericordia that is Mercie mercie The like is done also at Besanson in Burgonia and in manie other places For this same holie fisnomie of the Veronica was sette vpon good grounde and is therefore so well spâ—â—ung vp and in such plentie that there are to bee found a number of them all which do worke great miracles And besides this they bring forth these testimonies to witte that the beliefe commeth not onely by hearing but likewise by sight for that Iohn saith Like as we haue heard so haue we likewise sene Item That the Iewes did weare broade borders vpon their clothes Ergo so must wee likewise haue images in the church with many such other like proofes which close vp together as fitte as a spindle vpon a flesh pot So now when anie man hath a desire to see these goodly testimonies let him read ouer the whole proceeding of the saide Councell of Nice as it is sette foorth in the seconde booke of Councels or else he may reade another little booke which was set foorth about the same time in the name of the Emperour Carolus magnus touching the same Councell hee shall therein reioyce his spirites with reading of all those goodly copious and fine allegations brought out and alledged by those holie fathers to that end and purpose and with the dreames of Constantine who to heale his leprosie had shedde the bloud of young innocent children and was for the same comforted by Peter and Paule in his dreames And there you shall finde also a great manie of goodlie and notable miracles done by images taken out of the booke of Cosmus and Damianus and out of the booke of Sophronius of the miracles of Saints and other such like bookes which those holie fathers caused there to bee read and heard and by their iudgementes established them and allowed them for good So as there is no more doubtes to be put in them than vpon the golden Legende which standes authentike in the Masse booke And to the end that men shall haue the more desire to read them I will bring forth here one example out of them seruing greatly for our purpose to the ende you may perceiue by the nest what birdes are within it There was a liuely holie Monke whiche was continually tempted and troubled with a diuell euen till his olde dayes and when in the end he beganne to waxe wearie of it hee then did pray the diuell verie friendly that hee woulde let him alone in quiet wherevpon the diuell did answere him that so farre as he would promise to do and sweare to keepe secrete a thing that hee woulde commaunde him then hee woulde leaue off to trouble him anie more The Monke did promise him and tooke therevpon a deepe othe Then said the diuell If thou wilt that I shall trouble thee no more then thou must not pray anie more to that image and it was an image of our Ladie holding her childe in her armes But the Monke was more craftie than the diuel for he went and confessed him of it the next day to the Abbot and the Abbot did dispense with him for his othe vpon condition that hee should continue his praying to the image Is not that a fine and worthie testimonie borowed of the diuell whereby the holie Fathers in the foresaide Councell haue wonderfull strongly established the praying vnto images Truely it is worthie to be written vpon balkes and beames because calues shall not licke it off And our Champion maister Gentianus is worthie to carie the standard to be crowned with a three footed stoole seeing hee dare so boldly aduenture to lay the worthinesse of that Councell in the ballance against the second commaundement of God which doth sharpely forbid all worshipping and praying to images and likewise bringeth in the said Councell against the Councell of Eliberum which was kept in Spaine in the yeare of our Lorde 1200 and was consonant and agreeable vnto the worde of God. The xiiii Chapter VVhich treateth of some particular images and painted tables which the Church of Rome doth vse and for the establishing of the same by the Scripture NOwe because these Heretikes are most busie with some speciall images which the holie Church of Rome doe vse with great deuotion and with them doe these Heretikes mocke and ieast most of all it is verie necessarie that wee proue and establish the same out of the holy scripture Then to begin withall it is not to be mocked nor wondered at that they in their Churches and Masse bookes doe paint the Trinitie with three faces for our mother the holie Church did learne that at Rome where they were wont to paint or carue Ianus with two faces And then further there is written in Iohn That there are three in heauen which beare witnesse the Father the Worde and the Holie ghost and these three are one c. Then of necessitie they must be painted or made with three heades or three faces vpon one necke For whereas these heretikes say that it is plaine forbidden to make the likenesse of God any maner of way seeing God himselfe saith Thou didst heare a voyce out of the bush but thou sawest no likenesse Therfore be well warie that thou make not anie image after my likenesse That was spoken to the Iewes onelie and is now altered through the worthie custome and vsage of our deare mother the holie Church of Rome And whereas the holy Church hath also chosen to make the similitude of the father an olde man with a long gray beard and for the sonne a man hanging on the crosse and for knowledge of the holie Ghost a doue that is done of her owne inuention and free will. For she might as well haue made a bushe or a flame of fire or a cloude to counterfeite the father for that he did shewe himselfe in all these likenesses as well as in the likenesse of a man or they might as well haue made for Christ a childe in a cradle or a man teaching and instructing the people And likewise for the holie Ghost a tongue or a flame of fire as well as they doe a man crucified or a doue But therein shee doeth vse her libertie for that hath alwayes his course by the common rule which is Sic volo sic iubeo
feast of Tabernacles wee haue our Church holydayes or solemnities and so forth as is plainlie to be seene in the booke of the said Eckius â–ª So that there is no other difference but as though the diuell to disguise him selfe should put on a Friers cowle And wheresoeuer in the olde Testament anie mention is made of feast dayes our deare mother the holie Church of Rome applieth it to the establishing of her festiuall or holie daies and solemnities so that the Heretikes can not iustly complaine of vs in this case say that we can not bring in any Scriptures for proofe of the matter seeing that the olde Testament is full of such Scripture as they them selues knowe well inough The xvii Chapter VVhich treateth of the forbidding of Priestes to marrie and howe womâ—n ought to be common by speciall commaundement of the church of Rome which is diligentlie by them obserued NOwe as touching the forbidding of Priestes Monkes Friers and all other Spirituall persons to marrie that matter we can not defende by the olde Testament seeing that in the old Testament all Priestes were married Therefore in this matter we will haue nothing to doe with the olde Testament because it doeth make against vs but wee say that it is chaunged by the newe as heretofore wee haue proued by speciall textes as to write where it is written None of those that liue after the fleshe can please God. Againe Be you holie like as I am holie more such like which hertofore we haue alledged and by the booke of decrees established for euer Yea and it was specially prophesied by Paule That in the latter dayes there shoulde come such as should forbid marriage and the eating of meates which God hath created and ordeined to bee eaten with thankesgiuing So that it is no maruell that it was not forbidden in the olde Testament nor yet in the beginning of the new testament for these last dayes whereof Paule speaketh were not yet come and as a good wise Doctour holie Priest of Groining saide The Pope did not then gouerne But nowe that those last dayes are past and the Pope hath taken the whole regiment of the Church into his handes the Church hath now declared openly set forth and established without retractation That no man being married can bee holie nor please God for that is plaine vncleanenesse and fleshly defiling as we haue heretofore declared by plaine and special texts of the decrees And therefore hath our deare mother the holie Church of Rome concluded and set forth That it is much better and lesse offence for a Priest to vse another mans wife than to marrie one of his owne after that he hath once accepted and married our deare mother the holy Church for his wife during his life as Phigius Eckius Ioachimus Perionius and other like pillars of the holy church of Rome haue verie finelie set out in their writing Yea we do finde by daily experience that the holie Catholike church of Rome will a great deale rather suffer that these holie sheete Nonnes of Cloisters and such like should being with child destroy it in their bodies with drinkes and other medicines yea or kil it after it is borne than that they should according to the counsell of Saint Paule marrie a husband Which thing was apparant at the visitation of the Cloisters in England which King Henrie .8 caused to be done throughout all England where manie priuies in Cloisters were found full of the bones of yong children with manie other abhominable matters which are not meete to bee rehearsed And Iouianus Pontanus a good Catholike and a well learned man doth likewise witnesse that it is a common practise of these holie Religious women to doe such thinges It is likewise found in ancient credible histories That Saint Gregorie Bishop of Rome after he had first set foorth a verie straite commaundement against the marriage of Priestes did afterwarde repeale and call backe againe the same verie earnestlie lamenting and repenting verie sore his former doing because that sending vpon a time to his pondes to haue some fishe taken there was drawen out of the same with the nettes and brought to him aboue sixe thousande heades of yong children which he straight wayes did with sighes and lamentations acknowledge to haue bene so murthered by reason of his said commaundement But our deare mother the holie Church who hath not lightly anie respect to such small matters as that although she heares of inough such yea and doth daily see them before her eies and is often times put in remembrance of them yet shee had much rather ouersee and suffer such thinges to bee done then to consent that those holie Nonnes which haue professed chastitie should marrie I doe not speake of it that shee will rather looke thorowe the fingers or winke at the abominable filthie Sodomitrie of Monkes and Friers than she will reuoke and call backe againe her holy commaundement for chastitie notwithstanding that Pope Pius the seconde himselfe hath oftentimes acknowledged that although the forbidding of Priests to marrie was done vpon great consideration yet it must now vpon other consideration of greater importance be set at libertie againe But this is their first rule and ABC that they learne as soone as euer they are admitted Priestes or professed Monkes or Friers and that they continually harpe vpon this string Si non castè tamen cautè which is thus ment That if they cannot liue chastly yet they shall vse it so secretly as that it be not much talked of nor knowne And now after this to prouide so for the matter that these holie Fathers should not go to grossely to worke therefore hath our deare mother the holie Church laid an ordinance before her spouses the Priests and Spiritualtie that they might freely vse other mens wiues that all women ought to be common for them Whereby men may well consider that she is none of these gealous wiues which cannot be content that their husbandes shoulde once make a good countenance to another woman for she is well contented that her sweete husbandes to witte Priestes and Monkes shoulde vse all women at their pleasure Yea moreouer she will mainteine that it ought to be so and so goeth about to establishe it with plaine textes of the holie Scripture besides the worthie witnesse which shee doth borrow out of the heathen Philosophers For consider these bee the proper wordes of the holy father Pope Clement whom the Church doth esteeme to haue bene a successour of Peter and therefore hath she caused these his wordes which are worthie of perpetual memorie to be written vpon the doores of all Cloysters and Spirituall houses to bee set in her booke of decrees as a woodden diamond might be set in a laten ring where he saith Deare brethren to liue in common is verie necessarie for all men but most specially for those which will
and yet the most in number they haue no sting and will not worke but liue on the labour of the other and chieflie the wilde Bees amongst the which some flie swarming from doore to doore to finde out baightes to fill their bagges and therefore are called Mendicantes that is to say Beggers or begging bees because they are of the begging order of Bees But the tame Drones do not flie so from house to house but tarrie in their Bee hiue there get their commons with swarming without labouring or doing anie good For when they would doe anie good then doe they commonlie misse and are also for that cause called Missebees or Massebees And these are the foure chiefest sortes kindes of our Bees agreeing verie fitlie with the descriptions of Aristotle Plinie For touching certein wormes wherof they mention the which do growe in the Bee hiue are termed by them with a Greek woord named Cleros â–ª and hath no other name in Latine then Clerus that is no seuerall or speciall sorte of Bees but is a general name of all the Bees when they first come forth like as Plinie in the 16. chap. of the 11. booke hath written For he saith that whensoeuer the Bees come not to perfection but remaine still wormes then are they called Clerus which falles out in like order with our Bees for amongest them are none called Clerici but those whiche beginne to fledge and haue a white spot on their heads which seemes to bee a white worme as Plinie saieth And if so be it they remaine still in that state without coÌ„ming to further order or degree of Bees â–ª then are they esteemed and accounted as of an vnperfect creation and haue no other name but Clerici and the white spot which they beare on their heads Tonsura Clericalis The iiii Chapter Of the nature of Bees of their ingendring and procreation FVrther concerning the nature of these Bees there is a difference betwixt male and female especiallie amongest the wilde And they loue to go together yet do they not ingender the one of the other but be most altogether ingendred made of their king like as Aristotle and Plinie doe plainlie shewe for without this king they can not bring foorth their like notwithstanding they can brood vp these foresaid wormes named Clerus after they haue bene first ingendred by the king if Plinie be credible in the sixteenth Chapter of the forenamed booke of his Historie The V. Chapter VVhat the rule and beeing of these Bees are touching their King. IN their rule they resemble the common sorte of Honie bees for they haue all one king yea can not abide without a king whom they call Papa as if one should say Pater Apum that is to say The father of Bees whereof it commeth that we call al these Bees in the Dutch tongue Papen with vs Papisticall Priestes For the Bees are called in Latine Apes This king hath a sting in like maner but he doeth not occupie him selfe abroad because al other Bees are prest to do him seruice in whatsoeuer it pleaseth him to commaund And like as this king of Honiebees hath a spot on his head so likewise doeth he carrie a token or marke on his head like a triple crowne howbeit all the other Bees as hath bene said do beare in like maner a round white spot in the middle of their heades in manner of a crownet They flie all at once about this king and shewe themselues verie meeke and obedient towards him Hee goeth seldome abroad but when he doeth determine to go forth any whither it may be perceiued loÌ„g before by the swarming and humming of the forerunners For whensoeuer he goeth out the whole swarme followeth round about him and oftentimes they carrie him on their shoulders like as the honie Bees doe carrie their king He hath likewise certeine loiterers by him and Seruitours which garde him and some other of the verie best which bee of a ruddie or sanguine colour remaine alwayes next to his side and are for that cause named Laterales or a Latere In summe each one would faine be next for that is reputed for great honour where he settles there is the host of the whole swarme and staple of the honnie and honnie combe and such as dwell many hundreth miles thence bend notwithstanding their flght thitherwards who so euer hath him to friend shall in like manner finde friendshippe of all the whole swarme when they lose him then is all their porridge spilte and sporte at an end For they creepe pensiuelie to their selles and closets and there buzze or swarme so longe and so much till they haue gotten an other And if by mishappe it chaunceth that there bee twoe or three kings like as hath often hath bin seene then falles out great schismes and troubles among them and they bee at mortall warres together yea cease not till the one or the other bee dispatcht made away like as Virgil hath finely set forth The Vi. Chapter Of their Burialles THey obserue their burialles verie carefullie like as also the common honnie bees do and make a great huÌ„ming whensoeuer they carrie anie of the Bees forth With the sound of hallowed beiles pannes they are greatlie to be comforted for with such tinging they are well holpe vp amended and then they gather toge-in their bee hiue with a great buzzing But especiallie they are to be coÌ„forted wheÌ„ they are peÌ„siue ill at ease with a burnt incense of good herbes to wit Argentina Nummularia for that sente they loue a life according to Virgils writing who saith The coÌ„mon honiebees are well pleased with burnt incense of Casia Thymus other sweete smelling hearbes They obserue their Vigiles like to other Bees for there are some which rise in the night with a great humming swarme the one to the other like as if they were singing Mattines or De profundis The vii Châ—pter How these Bees worke and how they be mainteined THese Bees in their labour resemble much the common sort of honiebees for they cease also from worke in the winter time when it is foule weather They intend not to labor onles first the Beanes do bud and hauing once begun they cease not so long as faire weather continueth iust as Plinie doth write of the other bees But herein they differ from the other in that they cannot make anie freshe or newe honiecombes but it must be made to their handes by certeine other Apothecaries which are skilfull in the same make the honiecombe after this sorte They take two or three vnces of honiedeawe whiche falleth from heauen vpon the Prophetical and Apostolicall beanes is commonlie called Manna coeleste or Drosomeli It was wont to be found plentifullie in Calabria but nowe it is also in Germanie England and Fraunce yea also verie rife in the Base countries But this may they not by name put
fashion and when they come to be full growen Bees then must they the thirde time bee salued againe with oyle and therewithall they come to a full naturall and most perfect kinde The locke of this Booke HErein I thought good to instruct thee good reader to the end thou mightest discerne the nature and propertie of these Bees from the other common honnie Bees and not to thinke that in all respectes they agree but differ in many But whosoeuer hath any vnderstanding will perfectly perceiue it of him selfe Therefore will wee not trouble thee any longer but make an end of this our Bee hiue Each reade consider specially ponder all the witnesses and allegations which are alledged herein as well out of the Scripture as other Bookes I trust he shall reape commoditie by it God the Lorde lighten all our hearts with his holy spirit and keepe vs from all errours through his euerlasting trueth wisdome and Sonne Iesus Christ to whom belongeth all praise honor and glorie with the Father in the vnitie of the holy Ghost Amen FINIS Afterwarde Bishop of Antwerpe Vinum 〈…〉 the 〈…〉 that 〈…〉 do 〈…〉 lie Vinum Co◠〈…〉 is to 〈…〉 good coloâ—â— smell and 〈◊〉 As well shee Saintes as hee Saintes They were called Geâ—ses 〈…〉 of 〈◊〉 against the Papistes Lutheranâ—â— Huguenotes are Heretikes â–ª Church of God and Heretikes Ioh. 10.3 4 â— 14 25. Iohn 10 1â— Mat. 15.9 Ioh. 10.9 Iere. 7.4 Ephes. 2.20 Esai 59.21 Ephe. 4.15 16. Colo. 1.18 and 2.19 Iohn 15.6 which witnes is to this purpose set foorth of Iohn Audre as Panormitanus Hostiensis Bernardus Lutzenburgen in the 4. boke of the Heretikes in the 5. part and by other moe Catholike wrâ—ters Iohn Patriarch of CoÌ„stantinople Bonifacâ—us â— the first head of holy Church Phocas Popes accoâ—â—â—â— for Antichrists The Grekes against the Pope of Rome Iohannes the 23. pope The Grekes do answere pope Iohn This doth Iohn Man-deuil write of in his 7. booke Eâ—genius 4 Constantiâ—us Leo. Images forbidden despised The cause wherefore the Popes did diuide the Empire The Grekes and the Germanes did withstande the forbidding of priestes to marie â—il Boniface 8. did set it vp by force Berthramus Nota. Io. Scotus BereÌ„garius Huldricus Bishop of Auxburge Bernardus Iohannes Sarisburien Petrus Bloix Deuilish Griphines Petrus Valdo Petrus de Vinea Guilielmus de sancto Amore. Petrus Cass. Dulsimus Iohn VViclef Iohn Hus. Hieronym de Praga Nicholaus Clemangis Oldecastell VVight Paul Cravv Hieronym Sauanerolâ— Okam and Dante The Phariseis gloses The church is aboue the Scripture Deut. 4.1 12 32. Pro. 30.6 Apo. 22.18 This is thus set forth by Ioh. Eckiâ—s in his book called Enchiridium loco com Guilielmus Blindasinus The ten coÌ„maÌ„demeÌ„ts falsified Look in the Catechisme or the suÌ„me of our beleeue printed at Antwerp by the commandement of the King of Spaine Item look in Thomas de Aquino vpoÌ„ the ten commandements and vpon al the catholike doctours euerie one of them All which haue cleane left out the seconde commandemeÌ„t â–ª in the lettting foorth of the ten commandements Mat. 26.27 Maâ— 14.23 Lu. 22.17 1. Cor. 11 2â— Marke touching this the Master of the Sentences in the 4. booke the 12. dist 4. ca. And vpon the Encherid of Eckius in the booke of Bernard of Luxen In the 12. part of the 4. booke of Heretikes and in al other Catholike writers who do specially treate of this matter This standeth in the third booke of the CouÌ„cels in the Councell of Constance in the 14. session 1. Cor. 7.9 and 2. 1. Timo. 3.4 A charge to the bishops Heb. 13.4 1. Tim. 3.4 This is set foorth in plain words in the Decrees of the Popes in the Chap. Proposuisti in the 82. dist and in the Chap. Decreminus the 22. dist and in the chap. Tene the 31. dist it is likewise in the book of the Sentences in the 17. dist â—n the 4 chap. In the 4. Epist. of Pope Cere in the first book of couÌ„cels fol. 422 col 2. and 423. This standeth euen thus word for word in the booke of Decrees in the chap. Sors noÌ„ est causa 26. quaest 2. Math. 5.32.19 7. Mar. 10.4 Luke 16.18 1. Cor. 7.10 Christning breakes matrimonie of the common laye people Deus dedit In the chap. Peruenit causa 31. quaest 1. Conc. Trib. the 6. chap. in the decrees in the cap. Impu in the ca. Si quis sacr caus 27. quaest 1. In the chap. Hac ratione cau 31. qu. â— Rom. 7.2.3 1. Cor. 7.9.28 1. Tim. 5.14 Strange languages in the Church 1. Cor. 14. the whole chapter thorough Eâ—lcius in his Encheiredion Figius in libro cont Hosius in a certeine boke which he set out of this matter onely a Deu. 4.2.5 32.12.4 8.13.32 Iere. 11.4.8 Esai 1 12.2â—.13 Mat. 15.9 Col. 2.20 21 22 23. Exod. 20.4 5.22 Deu. 12.8.9 Leuit. 26.1 Deut. 4. whole thorough Deut. 16â—22 Esai 40.41 42. whole through Iere. 10. Abacuk 2. Ps. 115. and in other innumerable places 1. Iohn 5.21 Leui. 19.26 Deâ—t 18.10 11. Con. Laodicen ca 30 Con. Cart. cap. 39. cap. Non oportet cap. Auguris caus 26 quaest 5. L. Vnica co de thesauris lib. 10 cap. illos 26. quaest 2. Coniuring This coniuratioÌ„ you shall find worde for word in the Masse booke More coniurations Nota. Senora Maria Osorio Christning and coniuring of Belles Bonifa 8. C. alma mater F. adijcimus de senten in sexto And Gregorie 9. Ea permittim in decreta 4 de Sententia excommunicat Peruse like wise Philippum Francum vpon the saide Cant. Alma mater F. adijcimus nu 4. other Canonists Caldar in tract de interdictis in par un â—7 Iohn Cald. Albert. de Rosat in dictionario supâ—r verbo Campane Processes for the knolling of Aue Maria. Christning of ensignes Iodocus Tiletanus not contented with the Gospel In his booke written agaynst the confessioÌ„ of the preachers of Antwerpe a This is also specified â–ª in â—ecisionibus rote in decisio 1. num 3. in nouis Anton. Maria in addit 1 decis rote nouas de Bigamis nuâ— â— is likewise defeÌ„ded by the Iurist Caâ—olo ruino in cons. 109. num 1 in the 5. booke and of SigismuÌ„dus Neapolitanus b Eckius in Encherid Locorum communiâ— in the chap. Ecclesia 2 Tim. 3.15.16.17 1. Gal. 8.9 Cap soâ—s non est 26. quâ—st 2. Col. 2.2.3.4 5.6.7.8.9.10 and 20.21.22 The rules or 〈…〉 Dominiâ—ke 〈◊〉 Barnarde 1. Pet. 2.2 Iohn 14.29 Iohn 15.15 This is specially written in the 5. booke 〈◊〉 deâ—re in the Bul of Pope Nicholas 4. beginning exiit qui senec his 1. de verborum signis This standeth plainly in their Legends â–ª and in the booke made of the might of our Ladie Rosa Crans which Alanus did make by the inspiration of Marie the Egyptian or of Egypt To die in a gray friers habite Conformitiâ—ies Iesuits Egnatius Leguiola Garaffa This is specially writeÌ„ in the 5.
councell of Trent in the 2. decree of the 4. sessioÌ„ Councel of Trent The holy Ghost shut in a male Or Tyrannicall torture Capi. Non decet dist 1â— In the Booke of the Councel in the 14 15. and 16. quest Loke in the leafe following In the couÌ„cel of ConstaÌ„ce in the 15. session Iohn 17. Read hereof Pet. Pau. Ver. who was a gret while in that couÌ„cell him selfe a That is Touch not the head b That is For so it pleaseth vs Wherefore the Councell is called General In the Bull De editio of the counsels which begin thus quum prop. and was set forth an 1545 the 6. of Decemb in the name of pope Paul the third These are the words of the Buls of IndictioÌ„ Bulla Indictionis Read the Bull of the Councell of Laterane set forth in an 1512. in name of Pope Iul. 2. This is written in the book of Councels in the 2. booke and in the Decrees chap. multis den dist 17 â–ª Chap Imo dum in the 17. dist Looke in the foâ—â—said Councell Lateranen in the 2. ses The CouÌ„cell of Mantua Simonie of the Clergie Councell of Rome Simonie of Bishops Triburine Burying CouÌ„ of Basil the 21 ses Councel of Mentz Con. of Laterane The Pope anâ— heretike and Apostata In the â–ª 36. chapter of the councell Eliberi Images forbidden In the first booke of Councels â—oli 627. chap 3.4.5.6.7.8.9.10 and so following to 25. Con Affric can 81 82.83 Mileuitano can 3.4.5 and in the decrees can placuit vt quicunque ca. quisquis dixerit gratiam de coÌ„secra dist 4. a Read the Churchly historie of Socrates the 11. Cap. of the first booke â–ª and Sozomen in the 22. chap. of the 2. booke the decrees Cap. Nicena Syno dist â—1 Con. b Gan. Can. 1.4.9.10.14 and in the decrees Si quis discernit Diâ—â—incti 28 ca. Si quis nuptias cap Si quis vel virginitatem cap. si quis proprer Deum dist 30. cap. Si quis vituperaâ— dist 31. c Read the decrees â–ª ca. quoniam in Romano Dist. 31. d Con. GaÌ„ can 2. and in the deâ—crees can Si quis carnem dist 30 e Con. Ancyrano 27. f Con. GraÌ„ in the conclusioÌ„ of the Councel g Con. Nice in the â–ª 6. Canon like as Ruffi â–ª doth set it forth in his hystorie h Con. CoÌ„stâ—â—t can 2. beginning Qui vlâ—â— a quamque Diocâ—sim sunt Episcopi c. i And peruse the couÌ„cel of Affrica in the first booke of the councels theâ—e you haue these orders can 92. and at the end of the couÌ„cels are the letters of the couÌ„cel written to the Popes Bonifacius and Celeâ—tinus l Con. Can. â— Can. â— k In the coÌ„ of Mil. ca. 21. Read also can prisb 11. quaest 4. and can psal 4. vt presb 2. quaest â— m Con. Aff. can â— and in the decrees ca. 1. dist â—9 Cap. Con. di 10. ca nulfas est dist 1â— Ca. Considimus 25. quaest 1. canulli 25. quaest 1. The councel of Basil aboue the Pope The Romish church the Pope aboue aâ—canons and decrees Cap. 4. Cap. violatores 25. quaest 1. ca. nemini 17. quaest 4. ca. de libelâ—is dist 20. cap. nul fas est dist 19. This is set foorth with plaine wordes in the chapter Ideo permâ—t tente ff his iâ—a 25. quaes 1. Read like wise cap. preceptis dis 12. ca. Si quis 17. quaest 4. Popes against their owne decrees Philip. Decius in ca. 1. no â–ª 49. de constit Cap. confidimus 25. quaest 1. ca. constit dist 10 ca. contra statut ca. sunt quidaÌ„ 25. quaes 1. ca. ideo permittente 25. quaest 1. ca. Iusticiae 25. quaest 1. Vpon the before written chapter const dist 10. De consecr dist 2. The sacrament a spirituall food Bishops like in authoritie By this the lay people ought to receiue in both kinds Cap. coÌ„perimus de const dis 2. Fra Petrus ca. lacrimae ca. sacrificiâ— ca. dici ca. magna piâ—tas ca. facilius ca. conuertimin mo other de penis tent dist 2. Ca. Si quis docuerit ca. Si quis discernit dist 28. ca. Si quis nuptias dist 1â— â–ª ca. Nicaena ca. Si quis vituperat dist 31. ca. deliciae ca. quisquis ca. quod dicte dist 41 cap. Si quis carnem cap. Si quis presb dist 30. ca cleric cap. pastor ca. viduas 1. qu. 2. ca. gloria episcopi ca. concesso 12. quaest 2. cap. duo sunt genera ca. cleric 13. quaest 1. The holy Church of Rome the verie knot of all writings decrees couÌ„cels This is so set forth in the couÌ„cell of Nice in actione 4. and is likewise set out by Eckius in his Man. b This forbidding staÌ„deth in the first booke of the â—ouncelles Con. Afric can â—2 and the letters of the popes whiche had procured to haue all appeales sent to Rome are set out in the end of the couÌ„cels c Ca. Plac. vt Pres. 2.4.6 d Ca. Comperimus de con dist 2. the glosse vppon the worde aut integra e Euen so doth the glosse answere vpon the demaunde in the Cap. Constitutionis dist 10. whereas is saide That no Decrees are of value which dissent from the good seede These bytextes doth the glosse bring vpon the decrees That euery man shall receiue the Lords supper incontinent as the consecratioÌ„ is done cap. peracta de consecratione dist â— holy church helpes her selfe with the opinions of heretikes Reade Auguâ—t in the boke of Heresies and where he writes against the Pelagians Ephes â— 8 Phil. 2.13 Rom. 3.24 In the couÌ„cel of Trent in the 7. sess Can. 10. in the 14. ses can 8. Theodoret. in the 4. boke of the Heretikes Cap. omnes fideles dis 3. cap. â— de poenit dis â–ª and in the 4. boke of the Sent. in the 14. dist ca. 1 Theodoret. in his 4. booke cont haeret Apollonius in his booke against the Montaniâ—s and Euseb. in his 5. boke cha 1â— Theodor. in the 3. booke Epiphaâ— in the seconde part of 3. boke in the 51. Heresie Theodor in the 1. booke Irinaeus in the 1. booke against Heresies in the 24. Chap. Act. 8.19 Azoar 1. The holy Ro. church borrowes many thiÌ„gs of the Iewes Petrus Galatinus in his booke Of the Secrets of the Catholike truth in the 6. chap. of the 10. boke a This you shall â—â—â—de written in one of their bookes called Midiascâ—hâ—lâ—t which is â–ª to say The explanation of the Ecclesiastâ—s or sentences of Salomon Eccle. 7.13 b In the boke called Galirasepa which is to say The explaner of the hidde or secret thiÌ„gs Reade Munster in his Hebrewe Dialogue of Messias Cap. Ieiunio dist 76. Read ouer and peruse the decrees throughly in the 1. dist de coâ—secrat and speciallâ— the 2. chap. Item the dist 21.23.77 throughly and many other mo Item peruse throughly the booke of Durandus and specially where he speakes of sacrifices and altars
Touching this loâ—ke vpon the scripture Iohn 12.12 Matth. 23.7 Mat. 27.6.29.31.32 Cap. consecrat Si qualiter ergo de consec dist 1. Baalim is as muâ—ch to say in Hebrew as a Capteine a defender a master or such like and therefore they did name dead persons and other creaturs which the people did choose to be theâ—r patrones or capteines and aduocates Baalim The holie Romish Church doth followe many examples of the heathen All Saints in place of all heathen gods This doeth P. Barnardo of Luxenburgh witnes in the booke called Catalogus Haeveticorum Durandus in the booke called Rationale diuinorum ofâ—icior â–ª in the first booke in the Rubrike De Dedicatione Eccle. You may reade this in the boke of Decrees cap. Clericos ff pont dist 21. In the 4. booke of the Senteâ— â—etri Lombardi in cap 10. Numa Pompilius In the 7 booke of the 〈…〉 at 〈◊〉 an 54 cap. 2. dist 21. Petras de natali lib. 7. â—ap 3. Dâ—ran 〈◊〉 diuino ofâ—â— b 7. Rubr. de festo S. Petri. Iohannes de Voragine in hâ—stor â—ombarâ—i cap. 105. Bapti manâ—uan fast 8. Durand rational diuino ofâ—i lib. 7 Rubr. de caâ—â—ed Petrus de catho lib. 3. ca. 140. Bap. Mant. fâ—â—t 414.2 Pythagoras in the first verse of his golden verses or aureorum carminum Plato in his boke called Timeus whom manie as well Greekes as Latines haue here in followed Ezech. 20.18.19 S. George Chrystopherus This doth Guido de monte Rocheriâ— write in his boke called Encheiâ—id sacerdot im that is to say The Manuel of priestes in titulo de Sacramentis Eucharist Traditions of the holy church Ephe. 2.10 This was euen thus concluded at the last councell of Trent in the 3. session where as the determination of the Church was made equall with the Scripture The Indians haue in one part of the countrie a maner of garment made of the feathers of Popingates of all colours the more fantastical changeable that their garment is the more it is esteemed The examination of Heretikes Howe men shall examine Heretikes Sortes currit is as much to say Argumentes wordes called also for that Petrus Hispanus other writers of the Louens Sophistrie doe for the most part vse those exaÌ„ples in their Dialectica and are alway busie therewith a This is an argument or prophesie of faggots Sortes currit in these are all feinid names which the diuines alway vse in their subtile disputations to the end no man shall vnderstaÌ„d them but their owne scholers Thom. de Aquin. in the 3. patte Summar Item in the 4. booke of the Senten and in the Extrauagaâ— â–ª in titulo de cons. missar all thorough And ca. Ego â—ereng through the coÌ„ dist 2. in the Clementines de reliq veneratione Sanctor and by all Catholike doctors Iâ—hannes Scotus in the 4. booke of sentences The sacrament of miracles at Bruxels At Padua This doeth Thomas de Aquino set forth and the Legend of Gregorie and Vincentius Lirinensis and all other Catholike writers A miracle of the fiue words This he writes in his booke called the description of Italie in the 184 leafe â–ª the copie whereof was printed Anno 1550. and the same booke is priuiledged by the Pope of Rome This did the Catholike doctours set forth openly at VVorms anno 1557. The holy scripture a booke of brabling and a nose of waxe The Diuines of Trent Mat. 11.25 2. Cor. 4.2.8 1. Cor. 1.17 and .2.1.2.3.4 Chrysostomus in the â–ª 4. homilie of Lasarus In the preface of the Gospell of Matthew and Augustine in his 2. and .3 Episto Volusian Gloses as plain as rockes Tâ—ssing and turning of holy Scripture The keyes of the kingdome of heauen Expositio literalis The Lutherans haue found one key Expositio moralis Expositio allegorica Expositio Anagogica The scripture made a weathercocke and a nose of waxe Typica Physica The fiue keyes are 〈…〉 with sophistrie 1. Cor. 3.6 2. Cor. 3.6 The letter 〈…〉 the 〈…〉 Gentian doth blaspheme the Trinitie The holy Trinitie approued by the scripture 1. Iohn 5.7 Mat. 28.19 Ephe. 4.5 Gen. 17.10.11.13 Exo. 12 13.27 Rom. 4.11 Col. 2.11.12 1. Cor. 21.25.26 1. Cor. 7.5 Confirming of more value than baptisme Cap. nouissimo de consecrat dist ca. de his vero de consecrati dist 5 in the fourth booke of sentences in the .7 dist in the 1. â— chap. Ierem. 31.33 Iere. 31.33 Heb. 10.17 2. Cor. 3.3.8.9 11. Act. 20.26.27 Ephe. 3. â— 4.8.9.10 Col. 1 2â— Gâ—l 1.9.10.11 12. 2. Tit. 2.2 3.14.15.16.17 Gal. 1.8.9 Iohn 16.12.13 Iâ—hn 14.16.17.26 Iohn 20.31 Offering vp the Sonne in the masse Math. 26.26 1. Cor. 11.2 This woorde is set fourth by all catholike writers to this purpose as you may see in the councell of Sen. holden against Luther in the .xi. decree in the Intâ—â—im of the Emperour Charles in titulo De sacâ—â—i Missae and generally by all the Doctours of â—â—uen of Colen and of Paris as Eâ—kius Pigâ—us Bunder Ruâ—rdus with other mo Masse vsed in Virgils time Mala. 1.11 Looke prouinciale Concâ—l Senonens in the 11. decree where this scripture is alledged vpoÌ„ that purpose Looke likewise vpon Ecki Bunder Pigium Latomum Râ—ardum and such other like 1. Pet. 2.5.19 Apoca. 1.6 Apoca. 8.4 Heb. 13.15 In the .4 booke of Sentences in the .24 dist cap. 1. Roma 10.12 In the foresaid Councell of Senon decree II and in the Emperours Interim and in summa fidei Châ—â—stâ—anae set forth by the coÌ„mandement of king Philip anâ— further by all Catholike Doctours who do all generally addict the two authorities offâ—ces of priesthoode to our Priestes These are in a maner the proper wordes vsâ—d in the masse after the consecration Ca. cleros pontifex dist 21. and in the .4 booke of Sentences dist 24. De vsu pallii ad honorem Rubâ—ic de ministerio ordine Ecclesiae Heb. 7.14.17 Hebr. 8.4 and 9.25.26.27 10.1.2.12.13.14.15.16.17 Looke on the foresaid Councell Sinonense in the 11. decree in the Emperours Inâ—erim In the councell of Trent and in all Catholike bookes All which do defende that the order or office of Priesthoode could not endure eternallie if it were not that the priests followâ— in the samâ— office â–ª and do daily offâ—r vp his bodie to the Father in the Masse Heb. 7 8.9.10 Chapters Peruse thoroughly the chap. 7.24 and 27. cap. 8.4 cap. 9 25.26.27.28 and ca. 10.1.2.12.13 14.15.16 c. Aarons Priesthoode dist 21. cap. 1. in lib. 7. dist 14 cap. 8. In the 2. chap. of Councell Councell of Aquisgraine â–ª The Priestes of Caiphas race Hebr 7.11 and 8.7 This appeares also in the boke of Sentences dist 24. cap. 1. Leuites are Deacons and pardoners Dist. 21. ca. 1. Heb. 5.1.8 Looke in the foresaid Councell Sinonen de 11. and the Emperours Interim and likewise vpon Eck. â—atâ—m and other Catholike writers Heb. 8.4 In Canon Iacoâ— frater dom de consecra dist 1. Iames Basilius knew not of
the Masse Placuit vt altaria de consecra dist â— These letters are written word for worde in the beginning of the first booke of councels The name of the Masse is out of holie Scripture Missa est Iohn 1.42 Mossias is Missa Petrus Lombard in the 4. booke of Sentences dist 13. chap. 1 dist 24. cap. 3 Missa is an Hebrew worde and vncerteine what Missa after the Hebrew is Nisset Missa of Massah â–ª a curssing Exod. 17.7 Dan. 11.38 Missa is Maosâ—â— Ca. altaria si non fueâ—inâ— de conse dist 1. Masse to bee done vpon a foâ—re cornered stone 1. Cor. 10.4 Psal. 114.22 Esâ—â—e 28.19 Mat. 21.42 Mark. 12.10 Luke 20.17 Act. 4.11 Rom. 9.33 1. Pet. 2.6.8 Mat. 15 4 â–ª 6. This is euen so concâ—â—ded and estâ—â—lished vpoÌ„ the glosse in the â—ecree in the chap. altaria si non de consecrat dist 1. and in the booke called Enâ—heiâ—idion sacerâ—otum of Guido de monte Rocherâ—i At what houre Masse must be saide Albe â–ª Mat. 10.12.24.13 Eccle. 2.20 Psal. 126.5.6 2. Cor. 4.10 1. Pet. 4. Cassuffle â–ª The transubstantiation anno 1168. confirmed for an article of our beliefe 〈◊〉 6.55 The explanation of the Sacrament Iohn 6.35 The Canon of the Masse Looke in the Masse booke in the Canon of the Masse The prayer of the priest at the eleuation and consecration of the Offertorie Another praier to the same effect Luke 22.20 1. Cor. 11.25 The Sacrament compared to a wine Tauerne This is the verie praier of the priest ouer the Beere from worde to word as it standeth in the Masse as Munst. saith The changing of the Beere Difference among the Catholike Doctors touching the Sacrament â–ª Of the great trouble and disagreement among the catholike Doctours as touching the wordes of the Consecration reade Syluester Priâ—rias in his golden Rose â–ª in tract 2. diâ— paâ—asceues Petrus de Aliaco vpon the 4. 〈◊〉 of Senâ— quâ—â— 5. Armacanuâ— in the 9. boke ca. 5 The explanation of Petrus de Aliaco Thom. de Aquin. 5. part qâ—est 78. article 5. Vm the last syllable of these fiue words Hoc est corpus meâ—m In his booke of the Trinitie Durandus reade the 16. chap. of the second part Comestor â–ª Bishop Gardiner of VVincheâ—ter Gods bread made of an Indiuiduum vagum or wild veseken Iohannes de Louanio These questions you shall haue in the wriâ—ters of the Senâ—en vpon the 1. 2. cap. of the 12. dist vpon the 1. cap. of the 13 dist in the 4 booke of the Sentences Whether a rat or a mouse do eate the bodie of Christ. In the booke of Sentences the 1. chap. dist 11. A mouse and a sinner in the 1. chap. of the 9. dist in the 4. booke of the Sentences Wine with water transubstantiated This question you shal haue in the writers of the Sentences in the 5. chap. the 11. dist in the 4. booke Looke in the booke called Encheiridion sacerdotum in the 3. chap. de sacramento Euchar. In the 4. booke of the sentences in the before named dist Whether a Priest being halfe dronken in a dream can make the bodie of Christ c. Guido de monte Rocherii Iere. 11 1â— Mat. 4.3 The diuell did Masse in the wildernesse Massah is Missa This word beâ—ng thus alledged 〈…〉 in his manuel in the â—â— chap. of Iohn and all whatsoeuer is betwâ—ne both of the drinkâ—ng of his bloud he hath left in the penne Iohn 15.1.5 Luk. 24.30.31 In his manuel or â—ncheiâ—dion 〈◊〉 communium in the cap. of Cardinals thâ—re he saith that 27 of Christs disciples were all Cardinals Looke in the foresaide booke of Eckius and vpon other Catholikes which do found vpon this argument Act. 2.42 Act. 2.45.46 1 Cor. 4.8 This is set forth by brother Barnard of Luxenburgh to this end with the arguments following in the register of Heretikes in the 12. part of the 4. booke This is written by the foresaid Barnard Professor of diuinitie in the same place before written Cyprianus in his 3. epistle and 2. booke written to Caecilius Psal. 72.1 Dist. 4. quaest 2. Eckiâ—s in his Manuel or Encheiridion locorum Eckius and Barnardus in the places before spoken of and named A drie Masse on good Friday In the 18. Homil or sermon vpon the 2. Epist. to the Corinthians Chrysostomus This is the answer of the before written Barnardus brought vpon this place Of merites iustification All sinnes are â—eedle slâ—nes 1. Iohn 3.4 Dâ—ut 27.26 Galat. 2.10 Iam. 1.10 Ephes. 4.18 Colâ— 1.21 Rom. 5.12 2. Cor. 15.56 Rom. 6.23 Rom. 3.8.9.10.11.12.22 Roma 5 2. Gala. 3.21 Ephe. 2.3 Galat. 1.3 Ephe. 1.5 Colos. 1.21 Roma 10 2â— Ephe. 5.16 Roma 3.18 Iohn 1.29 1. Pet. 1.19 Esaie 53.5 1. Pet. 2.24 Esaie 53.4.5.6.7 Gala. 4.4 Gala. 3.17 Cor. 5.21 Act. 2.24 1. Pet. 3.18 Colo. 1.15.16 Iohn 1.1.2 Iohn 1.4 Ioh. 3.15.16.18.36.4.14.5 24.6.35.40.7 38. Roma 3.22.26.28 30.4.5.24.5.2 Gala. 2 16.17.20 3. throughlie 5.6 Phil 3.9 Colos. 1.12.23 Roma 3 24. Ephes. 2.8.9 Roma 4.4 Tim. 1.9 Tit. 3.5 Ephes. 3.12 Rom. 5 1.8.1.32.33.34 Heb. 10.22 Roma 2.16 Galat. 4.6.7 1. Iohn 4.19 Esaâ—e 49.15 Roma 4.7.8 2. Cor. 5.19 Roma 3.25.4.7 Luke 1.77 Colos. 1.14 Heb. 8.12 Esaie 43.25 Ezech. 36.22 Psal. 103.12 Iere. 31.34 Esaie 43.23 Ezech. 36.12 1 Iohn 2 2. 2 Pet. 1.19 Psalm 99.5 Esaie 53.5 1. Timot. 2.5 1. Iohn 2.2 1. Cor. 6.20 Rom. 1.33 Act. 4.12 Colos. 2.10 Galat. 5.2.3.4 Rom. 8.55 Heb. 9.24 and 10.12 1. Pet. 1.7 1. Pet. 5.6 and 4.12 Heb. 12.5.6.7 Psal. 30.7.8 1. Cor. 11.32 Rom. 5.3.4 Heb. 12.2 Colos. 1.24 Rom. 8.17.28 2. Tim. 1.8 Mat. 22.23 Mar. 12.29 Gala. 2.10 1. Cor. 8.46 Roma 3.9.10.11.19.22 Roma 5.12.17.19 Luke 17.10 Roma 8.7 Gene. 6.5.8.21 Iohn 3.6 Roma 4.4.11.6 Phi. 3.7.8 Gala. 15.16 Roma 11.6 Gala. 2.16.3.11.12 Roma 10.5 Esaie 1.12.58 5. Iere. 7.12.13.14.9.13.14.10.8.18 22. Workes of the Catholikes Esaie 1.15 as before In the .24 session de satisfactionis necessitate c. Cap. 2. These are the proper wordes of Paule to the Romanes in the .4 Chapter 2.5.6.7 These are the very wordes of the councell of Trent the .6 session can de iustificatione In the booke called confessiones siue Doctrina qâ—ae nuper aedita est a ministris ecclesiae Antwerp Imprinted at Louen per Petrum Sanguam 1567. and is written in the .24 leafe Rom. 4.17 Rom. 5.12.17.18 1. Cor. 15.21 Ephe. 2.3 They are the wordes of the Councell of Trent in the 7. ses titul de satisfactionis necessitate finctu c. â— In the 7. session at the councell of Trent de bapt cano 10. Sinnes committed after baptisme T it 3.5 Ephe. 5.26 Math. 3.11 Mar. 1.4 Luke 3.3 Act. 13.24.19 4. Rom. 6.3 In the .14 session can 2. de sacramentis poenitentiae In the 4. canon of the same session and in the booke of sentences lib. 3. dist 4 These are the very woordes of the schoole writers like as they are sette by Gabriel
matter Peruse the 11. chap. of the second part This is euen thus set downe word for worde in the decrees Cap. Dâ—lectissimiâ— Causa 12. quae 1 and in the 4. letter of ClemeÌ„t in the 1 part of the Councels Pythagoras whoÌ„ Plato did imitate in the goueâ—nement of his citie Married women common Psal. 133.1 Act. 4.32 For what cause the Church of Rome is called Catholike Seeke for this in the .2 chap. of the second parte All these goodly exposiâ—ions are written by the reuerend Bishop Durand in his booke called Rationale diuinorum officiorum in the .1 booke Rub. de ministerio ordine Ecclesiae And in the .4 booke of Sentences Psal. 24.7.9 Iohn 10. In the .4 booke of Sentences the .3 chap. In the 4. booke of Sentences the 4. chap. Acoluthus in Greeke is with vs as much as Page or one which followeth vs. Iohn 8. ca. and is repeated in the 4. booke of Senten cha 5.4 Dâ—st cap. 6.4 Dist. cap. 7. 4. Dist. cap. 8. and peruse the same allegatioÌ„ by Durand In the 23. and 77. Dist. Peruse the 11. chap. of the 2. part Ceremonies of the holy Churches in general Esaie 52.7 Rom. 10.18 This expositioÌ„ is set downe by Durandus in his booke called Rationale diuinorum officiorum chap. 7. Num 8. Slippers and breeches of the Popes Seeke the 10. chap. of the 2. part Durandus touching the Masâ—â— Search the 15. and 16. chap. of this 2. part Durandus his booke Pro. 22 28. Thus doth Eckius and all other Catholikes expounde it Auriculer confession These are the very wordes of Pope Innocent the 1. in a generall councell coÌ„cluded and is set down in the decrees Chap. Omnis vtriusque sextâ—s de penietentis remissionibus Nectarius In the yeare 395. This is set out in the storie triparâ—ite in the .9 booke Chap. 28. Chrisostome vpon the .51 Psal. and in the 3. Homelie vppon the .12 chap. to the Hebr And in the Homelie of penaunce c. Iohn 20.28 Whose sinnes you remit c. Act. 26.18 Chrysostome vpon the .23 of Mathewe the .44 homilie Mathew 8.4 Marke 1.44 Luke 5.14 This witnesse is by Eckius and all other Catholike writers interpreted to this sence Iames. 5.26 The SacrameÌ„t of seuen orders 1. Tim. 4.14 Looke the .18 Chap. of the .2 part Looke the 19. Chap. of the .1 parte The SacrameÌ„t of matrimonie Ephes. 5.32 Looke the 17. Chap. of the â— parte Looke the .1 chap. of the .2 parte Seuen bishops in the low countreis Vigilius Henricus de Vrâ—â— maâ—ia vpon the fourth booke of Sent. dist 1. Matth. 12. Luke 11. Apoc. 13 18. For each letter in greek makes one number 5.20.20.30.2 EKKΛH 200.10.1.10 Σ. IAI 30.1.30.10 TAΛI 20.1 KA Thâ—s makes together 666. Apoc. 13.17 Fire a Sacrament The finding of the Crosse a sacrament Water a Sacrament The Maister of sentences in the .1 chap. the dist and .4 booke Henricus de Vâ—â—maria vpon the foresaide texte of the sentences In the Masse booke Mark. 6.13 1. Cor. 12 2â— Act. 20.10 2. Reg. 4.34 â–ª Of inuocating â—mages looke the 4. leafe and 13. chap. of the 2. parte In the councell holden at Nicen in the 1. session in thâ— Anathematisme Idola Images are Saintes This historie is writen in the golden Legende Also in the booke of Leander Albert of Boloigne which he hath named the description of Italie in the 164. leafe of this booke printed in the yeare 1550. Item it is written by Vincent Lirinensis And so forth by brother Bernarde of Luâ—enburgh Doctor of follie in the 11. parte of the 4. booke called Catalogus Haereticorum Thomas part .3 Quaest. 25. Article 3. Latria Bonauentura super senten lib. 3. dist 9. quaest 2. this is reâ—ersed by brother Bâ—rnard of Luzenburge Leander Albert and other besides Heb. 9. throughout Col. 2.17.18 Gal. 4.9.10 and so foorth The faith of the Iewes out of Moses lawe Ceremonies of the Lutherans 1. Cor. 14.29 1. Cor. 11.2.25 This is in the decrees chap. vasa de consecra dist 1. And it was the Prouerb of Bonifacâ— of the marters Bishops Looke the foresaid Chap. Vasa In the Decrees and that which followeth And the councell Tribur Can. 9. Looke the whole first dist de consecrat in the decrees A synagoge of Iewes at Rome This taske hath authoritie without Italie But within Italie is a pounde Turnoys changed to a pound Sterling The Pope agreeth better with Iewes Turkes and Heathen than with Huguenotes Looke the .13 Chap. of the second part Iere. 7.17 Queene of Heauen Golden Calfe Agnus Dei. In the booke called Ceremoniale Roman Eccle. All these vertues are ascribed to the Agnus Dei or lamb of God. Looke also the 4.5 and 6 cap. of the 2. part Peruse the 4. chap. of the 2. part Touching this turne also to the 1. chap. of the 4. part Looke the 13. chap. of the 2. pâ—â—t The Image of the crosse prayed vnto Iohn Tekel the Popes Legate and after that Bishop of Mentz did preach this at Franckfort anno 1517. Latria Read the writers of Sent. which haue altogether concluded this after this maner The feast of the Speare Nailes of Christes passion Sponges The Asse taile The Manger Ezech. 9.4 Tau is an Hebrew word signifying with vs a token For that which Ezech doeth call Tau that doeth Iohn expounde for a seale Apo. 7.3 Thom. de Aquin. in the eâ—positioÌ„ of the Masse Guâ—do de monte Roch. in Encheir sacerd or the Pamphlet of Priestes in the title De Sac. Euc. Seeke alâ—o Durandus and Innocent for they do expounde these crosses also in like manner Looke the 16. chap. of the 2. Looke the 16. â—2 Gala. 6.14 Gala. 3.13 Deut. 21.23 Saintes 1. Tim. 2.5 In the councell of Nice in the councel of Trenâ— Peter Lombarde in the â–ª 4 booke of Senten .. dist 45. Bâ—nauent dist eadem arti 2. Looke the church songue beginning Aue praeclara maris stella Also looke the Masse bookes and the seruice of our Ladie Marie her Rosarium Hortulus animae the .7 tydes and other Popish bookes which are replenished with such pranckes This doth Bâ—â—nardinus Ochinus rehearse in his Apologio Graie friers Blacke friers Croutched Friers This storie is set foorth in the Churche of Loreta affirmed in the historie of â—eander Albert of Bullin called The description of Italâ— where he is writing of Recanati This demonstration is also written in the Church of Loret and is repeaâ—â—d by Leander Albert. Luke 1.48 Iohn 2.5 Offices of Saintes Homer in his 1. booke Iliadâ—â— â–ª 1. Reg. 8.39 Esai 43.3.14 and in manie places Psal. 50.15 Esa. 63.6.43.11 Esa. 63.16 and 64.10 Latria looke the 3. chap. of the 4 part Dulia Hyperdulia lokâ— the 1. chap. of the 4. part Mat. 4.10 Deut. 6.13.10.20 Galat. 4. â— â–ª The Scripture is full of such Looke the 4. chap. of this part Ge. 48.15.16 This witnes is brought forth by Eckius â—â—â—â—derius and all other Catholike writers treating
vpon the same Psal. 4.1 Esai 63.16 Iere. 15.1 Ezech. 14.14 These are the arguments of Eckius in his En. or Pamphlet in the chap. De venerat Sanctor Psal. 139.17 Iob. 5.1 This argumeÌ„t is brought forth by Eckius and other writers also This is an argument of Eckius and all other Catholike writers Matth. 11.28 Wherefore wee may lie Fasting and prayers of the Lutherians and Huguenotes Psal. 69.10 Lies to a good intent Fables Piâ— fraudes Placardes of Charles the .5 Placardes of king Philip. Seeke the first Chapter of the second part Dronken Nicholas This pretie tale is to be reade in the historie of Laurence Surius which he hath called Comentarius breuis rerum in â—rbe gestarum and is printed at Cullen The sermon of Sonnius The sermon of Curtius The manner of fasting prayers amongst the Huguenotes and Lutherans Pardons to drinke after grace is said Iam. 1.5.6.7 Mat. 7.7 Mar. 11.24 Mat. 14.31 Mar. 9.23 Iohn 16.23 Psal. 27.1.2.3 Rom. 8.1.16 Rom. 4.20.8.33.34.34 c. Galat. 4.6 Ephe. 1.13 1. Cor. 13.5 Augu. vpon the 1. epist. to Timot in the 8. sermon and vpon the Galat. in the 5. Antoni parte 4. Tit. 6. cap. 2. ff 7. Stanislaus Hosius in the booke of Heresies And in the Councell of Trent it is thus concluded 9.12.13 cap. 13.14 c. Sess. 6. Rom. 8.27 Iames 1.6 In the 4. chap. of the 4. part Rom. 14.23 Heb. 11.6 Rom. 10.17 1. Cor. 14. throughout the whole chapter Latin tongue Mat. 6.6 Fasting without a score Mat. 15.11 Titus 1.15 1. Tim. 4.3 Rom. 14.17 1. Cor. 8.8 To what ende fasting is vsed A true kinde of fasting Esai 58.6 Luke 21.34 Rom. 13.13 Abstinence 1. Cor. 7.2 The penance of greie Friers Esai 58.5 Esai 59.5 Penance of the Bishops Golde ring Ioel. 2.13 Iere. 4.1.2.4 1. Tim. 6.8 In the 7. chap. of the 2. part Rom. 3.21.24 25.4.6.16.5 Galat. 2.16 3.13 Ephe. 2.8.9 2. Tim. 1.9 1. Pet. 1.19 Esai 53.5 Colos. 2.3.4.5 1. Cor. 1.30 Act. 4.12 Rom. 3.27 1. Cor. 1.29 Psal. 143.2 Iob. 9.3 Rom. in the 3. and 4 chap. and Gal. in the 2. throughout Esaie 64.6 In the 2. part in the chap. of Satisfaction These are the proper wordes of Anthonius vpon the Sent. par 3. in tit 14 cap. 20. These are the wordes of Barnardine Roset sermone 20. This is in a prayer which the Priests say in their Masse presentlie after Consiteor and herewith doeth agree Pet. Lom in the 4. booke of Sent. dis 45 Alto Bonauen in the 2. article and al other catholiks writers Of supererogatorie works read Peter de Asolo in the booke called Asser. Cathâ— sidei where hee speaketh of the law And Eâ—k in his Pamph. All Paules Epistles are full of these doctrines the plaâ—eâ— are noted before God with a flaxen beard This is in the Masse booke 〈◊〉 thus iudged in the Councel of Orlians in the 5. Chap. Friers latin Priscian or Despauterie were men which wrote the latin Grammer or the rules for the latin toÌ„gue And therfore it is vsuallie said that those whiche speake false latin do strike Pris. and Despau on the face This is openlie commaunded in the Decrees cap. in scriptis dist 96. Knauerie of the Clergie 32. degrâ—es of the Clergâ—â— The first 8. quarters Liberius Searche for tâ—is Pope Liberius Athanasius in the Epistle to those whiche liue in vnitie Also the histories of Platina of Iohn Maiero and the historie tripartite and Abbas Vispergensis Iohn de Maierâ— in the booke of Councells Anastatius the second Hereof peruse Platina and â—ascicul temporum and the decrees cap. Anast. dist 19. with the glosse vpon the same Nauel Boniface the 8 Touching this read Cornelius Abbatus Iohn Maierus Volaterranus in his 22. booke Platina Chronicon Charionis Baleus and other Historiographers Seeke Nauel and Chronic. Caâ—ion Seeke for this Councel and â—f his death the Chronicle of France called Les Annales de France Agâ—ippa de vanâ—tate scientiaâ—â—â— Reade of this Pope in Maâ—o historiarum Supplementum Chronicorum Chron. Eusebii Chron. Carionis and the extraâ—a of Iohn the .22 begin â–ª thus Cum inter nâ—nnullos Ex â–ª de verborum significatio Supplementuâ—â— Chron. Chron Eusebii Polidor Virgil. in the booke de inuen rerum Grego the 11. Nauclerus The tâ—nth pennie in Germany Iohn the 24. Bâ—ptista Panact in the 56. sermon Peruse the Councell of Conâ—tance in the 2 booke of Councels Stella These are in a maner the proper wordes of the Councel of Constance like as it is set downe in the 2. booke of CouÌ„c. in the 1050. leafe And are touched by all Historiograph â–ª Leo the 7. This is rehearsed in the book which the Nobles of Germanie set out for to be freed froÌ„ the Councel of Trent Also in Baleus other Historiograp Clemens the 7 Reade the Pasquilles of the Popes Also the Epitaphes of Clement the booke called Resistance of the workes of Christ and the Pope â–ª eâ—taâ—t in French. Armes of the first quarter of holie Popes The seconde eight quarters Pope Iuth Platina Chronicon Charionis and other Historiographers Lando Petrus Poâ—monst Iohn the 11. This doth Luitprâ—ndus of Pauiâ— in a manner write froÌ„ word to word in his 2. booke the 12 and 13. chap. Iohn the 13. This whole historie with the articles here set downe are rehearsed by the Historiographers Luitprandus almost throughout his booke This is repeated by Ioh. Marius Nauclerus Chron. Sigis. Robert Barus Paule the 2. in this degree Sixtus the 4. Iohannes Rauisius Textor in his booke called Officina Innocent the 8 Iulius the 3. The memorie of theâ—se two Popes is yet so freshe that the pranckes which be here rehearseâ— are knowen to eche Pius the 4. Armes of the second quarter of holy Popes The third eight degrees Stephanus the sixt Nauclerus Mare historiat Nauclerus Mare historiaâ— Robert. Barnes Chron. Sigisb Christopher â–ª Sergius 3. In the 3. degâ—e of the 2. quarter Supp Chron â–ª Pope Formosus beheadded Boniface the 7 This historie is rehearsed by Nauclerus Rob. Barus and Corn. Abbas Pope Iohn his eies put out Boniface the 8 his death Benedict the 8 vpon a blacke horse Fasciâ— tempor and other Historiographers Clement the 4. Naucler Caâ—ion Tenth pennie Eugen. the 4. Searche the Councell of Basil. Iulius the 8. The fourth and last 8. quarters Armes of the 4. quartâ—rs of the holy Popes Syluester the 2. the coniurer Platina and all other histories Iohn the 19. This is writteÌ„ by Benno the Cardinal and Blondus the Historiographers Robert. Barus Supple Chron. Benedict the 9 This historie is rehearsed in Supplem Chron. Maâ—e historiarum Fasciculus Tempor and others Iohannes Marius Fasciculus Temporum Iohannes Marius and Mare historiarum Robertus Barnes Nauclerus Gratianus Supplem Chron. Robertus Barnes Damasus the 2 Gregorie the â— Fascic tempor This declaretâ— the Cardinal Bennâ— who liued in those dayes Marian. Scotuâ— Cap. quae 1. diâ—â— Sabb. de consecr
and that must needes be the holie ghost which commeth with thunder and lightening Likewise vpon Ascension day they pull Christ vp on hie with ropes aboue the clouds by a vice deuised in the roofe of the church they hale him vp as if they would pull him vp to the gallowes and there stande the poore Priests and looke so pitifully after their God as a dogge for his dinner In summe a man doeth often spende a pennie or two to see a play of Robin hood or a Morisse daunse which were a great deale better bestowed vppon these apishe toies of these good Priests which counterfeite all these matters so handsomlie that it will do a man asmuch good to see them as in frostie weather to goe naked I speake not of their perambulations processions going about the towne cariing their crucifixes alongst the streetes there play and counterfeite the whole passion so trimlie with all the seuen sorrowes of our Lady as though it had ben nothing else but a simple and plaine Enterlude to make boyes laugh at and a litle to recreat heauie or sorrowfull hearts for these matters fal out onlie vpon church holy dayes or solemnities when the Catholikes are determined to be merrie drink thēselues so droncke that they tumble frō their seat as you shal see our Maisters of Louen doo euery yere in their solemnitie especially at the seuenth yeres procession which is of the seuen sorrowes of our Ladie All what soeuer Christ hath done must bee set abroch to be counterfeite And after the same manner wee play by the Lent. For because Christ did fast fourtie daies lōg therfore shal our dere mother the holie church bee content to fill her belly all sortes of fish onlie not once touching one morsell of flesh according to the special wordes of Paule who saith Eate it not Taste it not Handle it not And so likewise Moses did fast fourtie dayes for the establishing of the lawes of God which he presented vnto the people And now seeing the Bishops Prelates do weare hornes as Moses did wherefore should they not as well faste fourtie dayes as he did And if the Bishops doo faste then are the Leye people much more bounde to faste which haue no such power nor meane to obteine dispensations bulles or tollerations of our holie father the Pope as these holie Prelates haue Therefore we do now conclude without exception or contradiction That the holie time of Lent is as firmelie founded vpon the scripture as all the rest of the articles of the faith inuented and founded by our deare mother the holie church of Rome and therfore it is good reason that our mother the holie church of Rome do maintein her Lent fish dayes in great reputation not onelie to hold it for a good and holie work in it self but for a meritorious work whereby we may merit deserue heauen the mercie of God appease his wrath and do make sufficient satisfaction recompense for all our sins In so much that our deare mother doth esteeme her fasting yea in a manner better than the merites of the blessed bloud passion of Iesus Christ whervpon these Heretikes doe altogether boast themselues For consider this the holie church saith in one of her secretes vpon the Wednesday in the Ember weeke in the Aduent and on Friday in the Ember dayes after Whitsunday and vppon the Tuesday in Easter weeke O Lord we beseech thee that thou wilt accept this our fasting and that by it we may be made cleane purified worthie of thy mercie that it may bring vs vnto euerlasting saluation c. What can a man wish or desire more S. Iohn the Apostle will seeme to set foorth a speciall matter when hee saith That the bloud of Christ Iesus doth cleanse vs of our sinnes maketh vs acceptable before God the father but this other nowe doth growe all vpon our owne ground for with our fasting we can obteine that well inough which he doth attribute onelie to the bloud of Iesus Christ. What shall I neede to make much a doe for the festiual daies obseruing of them Of which our dere mother the holy church maketh so great account that shee doeth yerelie pray vnto God that her festiuall dayes may obteine for her meanes sufficient to liue wealthily in this world and after assurance of eternall saluation that she may by the perfect obseruing of the said dayes merit to enioye perpetuall saluation and blisse And of the hallowing of Easter eeuen shee doeth say plainlie as followeth Huius igitur sanctificatio noctis fugat scelera culpas lauat reddit innocentiam lapsis moestis laetitiam fugat odia concordiam parit curuat imperia That is to say The halowing of this night doth driue away sinnes doth purge faults doth restore such as are fallen to their innocencie againe and to the sorowfull giueth gladnesse and expelleth all hatred procureth concord and doth bow Empires or Kingdomes c. Consider nowe what a power the obseruing of these festiual dayes hath What a mischiefe ayles these Heretikes that they so raile vpon vs because wee make a difference and diuersitie of dayes They make a doe with vs saying That Iesus Christ with his precious bloud hath clearlie adnichilated and taken away the instrument which was against vs which consisted wholie in such ceremonies and commaundements of the lawe and hath made fast the same vnto his crosse so that no man else can hereafter iudge vs for our meates or drinkes nor for the obseruing of anie holie dayes of new Moones or Sabbaoths and still they are troubling of vs with that which Paule writeth to the Galathians saying Seeing that you haue nowe knowen God or rather that you are knowen of GOD howe doeth it happen that you returne your selues againe to obseruing and worshipping of weake elementes which you beginne and goe about to serue againe You obserue dayes monthes times and yeeres I am afraied on your behalfes that all my trauell amongst you will be spent in vaine ▪ c. But what haue we to do with this ▪ seeing our mother the holie Church doeth attribute as much power to the obseruing of our festiuall dayes as to the bloud of Christ it selfe and therefore haue our Catholike Doctours reason in teaching That the obseruation of certeine dayes feastes heretofore vsed by the Iewes are not in anie point taken away by the death and bloud of Iesus Christ as Paule goeth about to perswade so alway as the dayes bee something altered as Eckius hath verie finelie set foorth For in place of their Passeouer of the lawe wee haue our Easter and in place of their Pentecost we haue a Whitsuntide of our owne deuising and in steade of the feast of the newe Moone wee haue our Ladies dayes and in place of their Trumpet feasts we haue the Apostles dayes and in place of their